Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin

Commentary on a Harmony of the Evangelists

Matthew, Mark, and Luke

John Calvin

Translated from the original Latin and collated with

the author's French version by the Rev. William Pringle

Monergism Books

Commentary on a Harmony of the Evangelists

Matthew, Mark, and Luke

John Calvin

Original text in the public domain.

Scripture quotations retain the wording and references found in the original text unless otherwise indicated.

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Contents

Translator's Preface xiii

Paget's Epistle Dedicatory to the 1584 Edition xxi

John Calvin's Epistle Dedicatory to the 1555 Edition xxiii

The Argument xxvii

Commentary 2

Luke 1:1-4 2

Luke 1:5-13 6

Luke 1:14-17 13

Luke 1:18-20 19

Luke 1:21-25 23

Luke 1:26-33 27

Luke 1:34-38 34

Luke 1:39-45 40

Luke 1:46-50 44

Luke 1:51-55 49

Luke 1:56-66 53

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HARMONY OF THE EVANGELISTS

Luke 1:67-75 56

Luke 1:76-80 63

Matthew 1:1-17;Luke 3:23-38 67

Matthew 1:18-25 78

Luke 2:1-7 88

Luke 2:8-14 92

Luke 2:15-21 98

Matthew 2:1-6 102

Matthew 2:7-12 108

Luke 2:22-32 111

Luke 2:33-39 117

Matthew 2:13-18 123

Matthew 2:19-23 129

Luke 2:40-47 132

Luke 2:48-52 136

Matthew 3:1-6;Mark 1:1-6;Luke 3:1-6 138

Matthew 3:7-10; Luke 3:7-14 147

Matthew 3:11-12;Mark 1:7-8;Luke 3:15-18 154

Matthew 3:13-17;Mark 1:9-11;Luke 3:21-23 158

Matthew 4:1-4;Mark 1:12-13;Luke 4:1-4 163

Matthew 4:5-11;Mark 1:13;Luke 4:5-13 170

Matthew 4:12,17;Mark 1:14-15;Luke 3:19-20; 4:14 175

Luke 4:16-22 178

Luke 4:23-30 182

Matthew 4:13-16 185

JOHN CALVIN

Matthew 4:18-25;Mark 1:16-20;Luke 5:1-11 187

Mark 1:21-28;Luke 4:31-36 193

Matthew 8:14-18;Mark 1:29-39;Luke 4:38-44 196

Mark 3:13-19;Luke 6:12-19 199

Matthew 5:1-12;Luke 6:20-26 203

Matthew 5:13-16;Mark 9:49-50; 4:21;Luke 14:34-35; 8:16; 11:33212

Matthew 5:17-19;Luke 16:17 216

Matthew 5:20-22 220

Matthew 5:23-26;Luke 12:58-59 224

Matthew 5:27-30 227

Matthew 5:31-32;Luke 16:18 229

Matthew 5:33-37 231

Matthew 5:38-41;Luke 6:29-30 234

Matthew 5:42;Luke 6:34-35 237

Matthew 5:43-48;Luke 6:27-36 239

Matthew 6:1-4 243

Matthew 6:5-8 246

Matthew 6:9-13;Luke 11:1-4 249

Matthew 6:14-15;Mark 11:25-26 259

Matthew 6:16-19 260

Matthew 6:19-21;Luke 12:33-34 262

Matthew 6:22-24;Luke 11:34-36; 16:13 265

Matthew 6:25-30;Luke 12:22-28 268

Matthew 6:31-34;Luke 12:29-32 271

Matthew 7:1-5; Mark 4:24;Luke 6:37-42 274

HARMONY OF THE EVANGELISTS

Matthew 7:6 277

Matthew 7:7-11; Luke 11:5-13 279

Matthew 7:12-14; Luke 6:31 282

Luke 13:23-24 285

Luke 13:25-30 287

Matthew 7:15-20; Luke 6:43-45 290

Matthew 7:21-23; Luke 6:46 294

Matthew 7:24-29; Luke 6:47-49 297

Matthew 8:1-4; Mark 1:40-45; Luke 5:12-16 299

Matthew 8:5-13;Luke 7:1-10 304

Luke 7:11-17 310

Matthew 8:19-22;Luke 9:57-62 312

Matthew 9:1-8;Mark 2:1-12;Luke 5:17-26 315

Matthew 9:9-13; Mark 2:13-17; Luke 5:27-32 320

Matthew 9:14-17; Mark 2:18-22; Luke 5:33-39 325

Matthew 9:18-22; Mark 5:22-34; Luke 8:40-48 329

Matthew 9:23-26; Mark 5:35-43; Luke 8:49-56 333

Matthew 9:27-34 336

Matthew 9:35-38 339

Matthew 8:23-27; Mark 4:35-41; Luke 8:22-25 341

Matthew 8:28-34; Mark 5:1-20; Luke 8:26-39 345

Matthew 10:1-8; Mark 6:7; Luke 9:1-2 353

Matthew 10:9-15; Mark 6:8-11; Luke 9:3-5 358

Matthew 10:16-20; Luke 12:11-12 362

Matthew 10:21-25; Luke 6:40 367

JOHN CALVIN

Matthew 10:26-31; Mark 4:22-23; Luke 8:17; 12:2-7 371

Matthew 10:32-35; Mark 8:38; Luke 9:26; 12:8-9, 51-53 376

Matthew 10:37-42; Mark 9:41; Luke 14:25-33 380

Mark 6:12-13; Luke 9:6 385

Matthew 11:1-6; Luke 7:18-23 387

Matthew 11:7-15; Luke 7:24-28 391

Matthew 11:16-19; Luke 7:29-35 396

Luke 10:1-12 401

Matthew 11:20-24; Luke 10:13-16 404

Luke 10:17-20 409

Matthew 11:25-30; Luke 10:21-22 412

Matthew 12:1-8; Mark 2:23-28; Luke 6:1-5 419

Matthew 12:9-13; Mark 3:1-5; Luke 6:6-10 424

Matthew 12:14-21; Mark 3:6-12; Luke 6:11 427

Matthew 12:22-24; Mark 3:20-22; Luke 11:14-15 433

Matthew 12:25-32; Mark 3:23-30; Luke 11:16-23; 12:10 436

Matthew 12:33-37 445

Matthew 12:43-45; Luke 11:24-26 449

Matthew 12:46-50; Mark 3:31-35; Luke 11:27-28; 8:19-21 452

Matthew 12:38-42; Luke 11:16, 29-32 457

Matthew 13:1-17; Mark 4:1-12, 24-25; Luke 8:1-10, 18; 10:23-24461

Matthew 13:18-23; Mark 4:13-20; Luke 8:11-15 472

Matthew 13:24-30, 36-43 477

Matthew 13:31-35; Mark 4:26-34; Luke 13:18-22 483

Matthew 13:44-52 487

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HARMONY OF THE EVANGELISTS

Luke 7:36-50 491

Luke 10:38-42 496

Luke 12:13-21 499

Luke 13:1-9 503

Luke 13:10-17 506

Luke 13:31-33 509

Luke 11:37-41 512

Luke 14:1-6 515

Luke 14:7-14 517

Matthew 22:1-24; Luke 14:15-24 520

Luke 16:1-15 526

Luke 16:19-31 532

Luke 17:7-10 540

Luke 18:1-8 543

Luke 18:9-14 546

Luke 17:11-21 550

Matthew 13:53-58; Mark 6:1-6 554

Matthew 14:1-2; Mark 6:14-16; Luke 9:7-9 558

Matthew 14:3-12; Mark 6:17-29 561

Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17 568

Matthew 14:22-33; Mark 6:45-52 574

Matthew 14:34-36; Mark 6:53-56 579

Matthew 15:1-9; Mark 7:1-13 581

Matthew 15:10-20; Mark 7:14-23; Luke 6:39 588

Matthew 15:21-28; Mark 7:24-30 593

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JOHN CALVIN

Matthew 15:29-39; Mark 7:31-37, 8:1-10 599

Matthew 16:1-4; Mark 8:11-13; Luke 12:54-57 604

Matthew 16:5-12; Mark 8:14-21; Luke 12:1 608

Mark 8:22-26 613

Matthew 16:13-19; Mark 8:27-29; Luke 9:18-20 615

Matthew 16:20-28; Mark 8:30-38, 9:1; Luke 9:21-27 623

Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36 630

Matthew 17:9-13; Mark9:9-13; Luke 9:36 637

Matthew 17:14-18; Mark 9:14-27; Luke 9:37-43 640

Matthew 17:19-21; Mark 9:28-29; Luke 17:5-6 645

Matthew 17:22-23, 18:1-5; Mark 9:30-37; Luke 9:43-48 647

Matthew 18:6-10; Mark 9:42-48; Luke 17:1-2 652

Matthew 18:11-14; Luke 15:1-10 656

Luke 15:11-24 659

Luke 15:25-32 664

Matthew 18:15-20; Luke 17:3 666

Matthew 18:21-35 Luke 17:4 674

Matthew 17:24-27 678

Matthew 19:1-2; Mark 9:38-40, 10:1; Luke 9:49-56 681

Matthew 19:3-9; Mark 10:2-12 686

Matthew 19:10-12 692

Matthew 19:13-15; Mark 10:13-16; Luke 18:15-17 695

Matthew 19:16-22; Mark 10:17-22; Luke 18:18-23 698

Matthew 19:23-26; Mark 10:23-27; Luke 18:24-27 705

Matthew 19:27-30; Mark 10:28-31; Luke 18:28-30; 22:28-30 708

HARMONY OF THE EVANGELISTS

Matthew 20:1-16 712

Matthew 20:17-19; Mark 10:32-34; Luke 18:31-34 716

Matthew 20:20-23; Mark 10:35-40 719

Matthew 20:24-28; Mark 10:41-45; Luke 22:24-27 724

Matthew 20:29-34; Mark 10:46-52; Luke 18:35-43 729

Luke 19:1-10 733

Matthew 25:14-30; Luke 19:11-28 737

Matthew 21:1-9; Mark 11:1-10; Luke 19:29-38 743

Luke 19:41-44 749

Matthew 21:10-22; Mark 11:11-24;Luke 19:39-48 752

Matthew 21:23-27; Mark 11:27-33; Luke 20:1-8 762

Matthew 21:28-32 765

Matthew 21:33-46; Mark 12:1-12; Luke 20:9-19 767

Matthew 22:15-22; Mark 12:13-17; Luke 20:20-26 776

Matthew 22:23-33; Mark 12:18-27; Luke 20:27-40 781

Matthew 22:34-40; Mark 12:28-34; Luke 10:25-37 787

Matthew 22:41-46; Mark 12:35-37; Luke 20:41-44 796

Matthew 23:1-12; Mark 12:38-39; Luke 11:43, 45-46; 20:45-46 800

Matthew 23:13-15; Mark 12:40 Luke 11:52; 20:47 808

Matthew 23:16 812

Matthew 23:23-28; Luke 11:42, 44 814

Matthew 23:29-39; Luke 11:47-51; 13:34-35; 11:53-54 819

Mark 12:41-44; Luke 21:1-4 832

Matthew 24:1-8; Mark 13:1-8; Luke 21:5-11 834

Matthew 24:9-14; Mark 13:9-13; Luke 21:12-19 840

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Matthew 24:15-28; Mark 13:14-23; Luke 21:20-24; 17:22-25 846

Matthew 24:29-31; Mark 13:24-27; Luke 21:25-28 856

Matthew 24:32-36; Mark 13:28-32; Luke 21:29-33 860

Matthew 24:37-42; Mark 13:33; Luke 17:26-37; 21:34-36 864

Matthew 24:43-51; Mark 13:34-37; Luke 12:35-50 869

Matthew 25:1-13 875

Matthew 25:31-46; Luke 21:37-38 878

Matthew 26:1-13; Mark 14:1-9; Luke 22:1-2 885

Matthew 26:14-20; Mark 14:10-17; Luke 22:3-14 891

Matthew 26:21-25; Mark 14:18-21; Luke 22:15-16, 21-23 896

Matthew 26:26-30; Mark 14:22-26; Luke 22:17-20 900

Matthew 26:31-35; Mark 14:27-31; Luke 22:31-34 909

Luke 22:35-38 914

Matthew 26:36-44; Mark 14:32-40; Luke 22:39-46 917

Matthew 26:45-50; Mark 14:41-46; Luke 22:47-48 927

Matthew 26:51-56; Mark 14:47-52; Luke 22:49-53 931

Matthew 26:57-61; Mark 14:53-59; Luke 22:54 937

Matthew 26:62-68; Mark 14:60-65; Luke 22:63-71 940

Matthew 26:69-75; Mark 14:66-72; Luke 22:55-62 944

Matthew 27:1-10; Mark 15:1; Luke 23:1 950

Matthew 27:11-14; Mark 15:2-5; Luke 23:2-12 956

Matthew 27:15-23; Mark 15:6-14; Luke 23:13-23 961

Matthew 27:24-32; Mark 15:15-21; Luke 23:24-32 966

Matthew 27:33-38; Mark 15:22-28; Luke 23:33-34, 38 973

Matthew 27:39-44; Mark 15:29-32; Luke 23:35-37, 39-42 979

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Matthew 27:45-56; Mark 15:33-41; Luke 23:44-49 988

Matthew 27:57-61; Mark 15:42-47; Luke 23:50-56 999

Matthew 27:62-66 1003

Matthew 28:1-7; Mark 16:1-7; Luke 24:1-8 1005

Matthew 28:8-10; Mark 16:8-11; Luke 24:9-12 1012

Matthew 28:11-15 1016

Mark 16:12; Luke 24:13-30 1018

Mark 16:13,14 Luke 24:31-40 1026

Luke 24:41-49 1032

Matthew 28:16-20; Mark 16:15-18 1038

Mark 16:19-20; Luke 24:50-53 1046

Indexes 1050

French Words and Phrases 1050

Greek Words and Phrases 1095

Hebrew Words and Phrases 1101

Index of Scripture Commentary 1103

Index of Scripture References 1117

Latin Words and Phrases 1173

xii

Translator's Preface

THE

TRANSLATOR'S PREFACE All the writings of John Calvin are marked by extraordinary vigor, learning, and judgment. Few of them are so well known as the institutes of the christian religion — a systematic treatise, which, though written at the early age of twenty-four, was universally acknowledged to be a production of the highest ability. Concise and luminous, powerful in argument, scriptural, devout and practical, it has not been superseded by any later work. But the fame which he acquired by the institutes was fully sustained by his expository writings, which possess at least equal claims on the attention of divines. They contributed powerfully to diffuse the pure Gospel of Christ, commanded the applause of all the Reformed Churches, and received even from enemies no mean commendation. More than a century after his valuable life had closed, they occupied a place in every theological library. The learned Matthew Poole, in the preface to his Synopsis, apologizes for the small number of his quotations from them, on the express ground that the Commentaries themselves, he had every reason to believe, were in the hands of all his readers.

This reputation, after having suffered a partial eclipse, will soon, in all probability, regain its former brightness. The first tendency to this improvement was discovered in a neighboring country, where the distinguishing doctrines of Christianity had long been supplanted by a creed little removed from infidelity. In Germany, Biblical criticism is almost a national pursuit. That unconquerable industry which had already crowned her scholars with laurels in Greek and Roman literature, has given them as unquestionable a pre-eminence in the field of sacred philology. Had such rare attainments been always consecrated to the honor of the Redeemer, every good man would have rejoiced. Unhappily, they were but too frequently employed in maintaining the most dangerous errors, in opposing every inspired statement which the mind of man is unable fully to comprehend, in divesting religion of

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its spiritual and heavenly character, and in undermining the whole fabric of revealed truth. But a gracious Providence has raised up other men, whom, though we may not feel ourselves at liberty to subscribe to all their views, we cannot but hail as the friends of evangelical truth, and admire for their holy fortitude in coming

to the help of the Lord, to the help of the Lord against the mighty, (Judges 5:23.)

At the head of this illustrious band it is almost superfluous to name Professor Tholuck of Halle, admitted by the most competent judges, both in Britain and on the Continent, to be one of the first biblical scholars of the age. Having been led by his own researches, and by public events, to examine the writings of the Reformer, he hastened to draw the attention of his countrymen to the neglected treasures. His own Commentary on the Epistle to the Romans afforded an opportunity which was eagerly embraced. Not satisfied with this brief notice, he wrote an elaborate and masterly dissertation on "The merits of Calvin as an Interpreter of the Holy Scriptures," a translation of which appeared shortly afterwards in the (American) "Biblical Repository." He superintended a handsome octavo edition of Calvin's Commentaries on the New Testament, printed at Berlin, and sold at a moderate price. To another eminent interpreter he candidly awards the honor of having led the way in this undertaking.1 But he was one of the earliest to follow in the path which had been marked out, and has labored, beyond all his contemporaries, to make the Commentaries of Calvin more extensively known, and more highly esteemed.

Our Author has exerted a powerful influence on all succeeding expositors. They have found their interest in listening to his instructions, and have been more deeply indebted to him than is generally known. Many valuable interpretations of passages of Scripture appeared for the first time in his writings, and have ever since been warmly approved. In other cases, the views which had been previously held are placed by him in so strong a light as to remove every doubt, and satisfy the most cautious inquiry. And yet the stores, from which so much has been drawn, are far from being exhausted, nor is their value greatly lowered by improvements which have been subsequently made. The department of History presents an analogous case. Documents which had been overlooked are carefully examined. Conflicting evidence is more accurately weighed. Important transactions assume a new aspect, or, at least, are altered in their subordinate details. Still, there are historians, in whose narrative the great lines of truth are so powerfully drawn, that the feebler, though more exact, delineations of other men cannot supply their place.

In the chief moral requisite for such a work Calvin is excelled by none.

1"To Lucke belongs the honor of having first referred, in the department of exigesis, to Luther, Beza, Calvin, Camerarius, and many other excellent interpreters of the period of the Reformation. He was followed by the writer of these pages in his Commentary on the Epistle to the Romans." — Literarischer Anzeiger fur 1831. Biblical Repository, July 1832.

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He is an honest interpreter. No consideration would have induced him to wrest the words of Scripture from their plain meaning. Those who may question his conclusions cannot trace them to an unworthy motive. Timid theologians will be occasionally startled by his expositions. Though they may not absolutely impeach the soundness of his doctrine, they will tremble for the fate of some favorite theory or ingenious argument. With such minds he has no sympathy. He examines the Scriptures with the humility of one who inquires at the oracle of God, (2 Samuel 16:23,) and proclaims the reply with the faith of one who knows that the word of the Lord is tried, (Psalm 18:30.) Intimately connected with this integrity of purpose is the Catholic spirit which he constantly breathes. His labors are dedicated to no sect, but to the cause of divine truth. If his opinions do not find equal favor with all true Christians, they are made to feel that he addresses them as brethren in Christ Jesus. In his eye the Church of Christ is one. He never forgets the ties which unite all believers to each other and to their exalted Head. Are there any whose sentiments are hardly distinguishable from those things which are most surely believed among us, (Luke 1:1,) and yet who associate with the name of Calvinism all that is stern and repulsive? Let them follow the expositions of this master in Israel. They will find the most remarkable peculiarities of his creed boldly avowed, but accompanied by other revealed truths to which they had supposed him to be indifferent, and by no ordinary earnestness of practical exhortation. Amidst his severest denunciations of doctrinal error, they will not fail to discover the same enlarged views and Christian forbearance which animated the great apostle of the Gentiles. Rarely will they behold that sentiment more beautifully exemplified,

Grace be to all them that love our Lord Jesus Christ in sincerity, (Ephesians 6:24.)

Learning ought not to be a prominent feature in a work essentially popular. But the learning of Calvin manifests itself in the most desirable manner, and adds great weight to his interpretations. Of his acquaintance with Hebrew it is unnecessary now to speak. His familiarity with the Greek language appears less in observations on phrases, or allusions to the various renderings of some passages, than in a close adherence to those shades of meaning which no translation of the Scriptures can convey. Even when he appears to have overlooked or mistaken the words, a reference to the original, which had been studiously kept out of view, will justify the unexpected remark.2

Origen, Chrysostom, and other Greek Fathers, were among his familiar authors. Classical writers are introduced on every proper occasion, for illustrating a term, or a custom, or the general principles of reasoning. Quo-

2The observation might be extended to some other expositors, who, with little parade of any kind, are qualified to instruct every class of readers. Those only who have subjected them to a close comparison with the Hebrew and Greek originals can judge of their attainments in criticism. Matthew Henry, though deservedly the most popular of this class, receives less credit than he deserves for the extent and variety of his learning.

HARMONY OF THE EVANGELISTS

tations are made from these writers, and from some of their philosophical treatises, which are seldom even consulted except by those who can read the language with considerable freedom. To say nothing of the Stagyrite, every scholar knows, for example, that no Greek prose offers more serious diﬀiculties than the idiomatic, though fascinating, style of Plato.3

In that minute analysis which is peculiar to modern criticism, Calvin may have been deficient. That he wanted the skill necessary for such investigations is not so manifest. The absence of those processes by which he arrived at his conclusions makes it diﬀicult to determine how far the subtle elements of language had undergone his scrutiny. If we shall suppose him to have neglected these matters, our astonishment must be the greater that the deductions of recent inquirers should have been so largely anticipated. Conjectures thrown out by Sir Isaac Newton were long afterwards verified by experiments of extreme labor and delicacy. But Calvin speaks habitually with a tone of confidence. We must therefore conclude that, like the shrewd remarks to which the philosopher was pleased to give the name of conjectures, his discoveries were reached by a shorter route, which other minds

could with diﬀiculty follow.4

This extraordinary sagacity was accompanied by another quality not less needed in an interpreter, a sound judgment, which leaned neither to ancient usage nor to ingenious novelties, which refused to bow to the authority of great names, and sternly rebuked the most plausible sophistry when opposed to the plain and obvious meaning of Scripture. He took a dispassionate and wide survey, not only of the passage immediately under consideration, but of kindred expressions or sentiments that were found in any of the inspired writers. It was left to the industry of later times to collect parallels, and arrange them on the margin of our Bibles, as an invaluable aid to interpretation. But his own perusal of the sacred volume supplied him largely with

3This statement may require both explanation and defense. Many of those who have devoted their attention to Greek literature would be more likely to name Thucydides as an author who had cost them long and severe application. But the diﬀiculties of that historian, though more obvious, are in reality less formidable, and will be found not to arise so directly from any peculiarities of style as from a singular condensation of thought which demands the close and sustained attention of his readers, and sometimes from an affectation of conciseness on the part of the author which leads him into obscurity. The diﬀiculties of Plato are chiefly idiomatic, and do not lie on the surface. Like those noble performances which are said to indicate the hand of a master in the higher walks of art, in which the uninitiated hardly discover any meaning, but which reveal to the cultivated eye or ear the highest beauty or magnificence of conception, the masterly strokes of Plato are not perceived by ordinary readers, and can only be appreciated by the accomplished scholar. He who reads with case the original Greek of Plato, following out all the windings of his subtle argument, (and Calvin appears to have accomplished this task,) must have previously unraveled the most perplexing intricacies of that language.

4It may be proper to mention, that a considerable part of this Preface has already appeared in The Biblical Cabinet, Vol. XXX., prefixed to a translation of Calvin's Commentaries on the Epistles to the Galatians and Ephesians. With the kind permission of my friend, the publisher of that series, I have transferred it to a place where it is not less appropriate than in its former situation. Some remarks on Calvin's excellencies as a Commentator, and on the estimation in which he is now held, might be expected to precede the first volume of a modem version of his Commentaries, that has been brought out by the Calvin Translation Society. No change having taken place in the carefully matured views which were formerly expressed, it has been judged advisable to present them in their original form, rather than to leave them out, or to undergo the labor of fresh writing.

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such materials, and enabled him to draw them out with instinctive readiness as occasion required.

As we pass along, we meet with direct quotations, largely but appositely introduced, and tending to confirm the views which he had adopted. Still more frequently we observe a copious use of that phraseology which is peculiar to the sacred writers, and which falls on the pious ear with refreshing melody. In him it rises higher than that felicitous application of Scripture which our more elegant writers have cultivated for the purpose of imparting a literary charm to their compositions; for those beauties came to him unsought while he was aiming at something higher than the mere ornaments of diction, and the language of Scripture had been so thoroughly interwoven with his ordinary style, that he must have been frequently unconscious of its presence. To aid the reader in discovering those allusions, the passages from which they have been taken are generally marked. The references made by our Author himself may be supposed to be abundant, and must have struck many persons as a prominent feature of his writings; but in far more numerous cases, no clue was given to his authorities, and some pains have been taken to supply the omissions.

The Latin original has been scrupulously followed. His own vernacular version gives us some idea of the freedom, spirit, and elegance, with which he would have accommodated himself to the taste of the English reader, if it had been executed in our language. But a translator is not permitted to use the same liberties as the author, and faithfulness demands that he shall adhere strictly to the copy which is set before him. The meaning has been given without addition or omission, and even the structure of the sentences has been followed, so far as that could be done without violating the purity of English idiom. To exhibit the peculiar excellencies of such a writer, or, where that could not be done, to find in a modern tongue a suitable equivalent, was no easy task. His admirably concise diction, and rapid but masterly transitions, and above all, that rare felicity of expression for which his severest judges have given him credit, render it diﬀicult to represent the style and manner of so great a master of composition.

All the assistance that could be derived from our Author's French version has been thankfully accepted. It would have been unwise as well as ungrateful to leave out of view so authoritative an exposition of his meaning, or to disregard the production of one whose command of his native tongue is acknowledged by the ablest critics to have anticipated the elegancies of a later age. "He wrote in Latin," says D'Alembert, "as well as is possible in a dead language, and in French with a purity which was extraordinary for his time. This purity, which is to the present day admired by our skillful critics, renders his writings greatly superior to almost all of the same age; as the works of Messieurs de Port Royal are still distinguished on the same account from the barbarous rhapsodies of their opponents and contemporaries." Amidst the driest details of verbal criticism, there are frequent

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glimpses of that eloquence which De Thou and other great men regarded with admiration, and which, when aided by the living voice, must have told powerfully on his hearers.

It must be observed, however, that the Latin and French texts have been treated apart, as if they had not proceeded from the same pen, and have been separated by a broad line which meets the eye of the reader. The old translators sometimes proceeded as if they had not been aware of the vernacular copy, and at other times blended it with the original in so strange a manner, that they appear to follow a path of their own, while they are faithfully tracking the Author's footsteps. In the new translations prepared for the Calvin Society, care has been taken to adhere scrupulously to the Latin text, and at the same time to give the English reader the full benefit of those illustrations which the Author thought fit to employ in submitting the work to the perusal of his countrymen. The French translation has been all along collated with the original; and whenever it contained additional matter, or removed obscurity by greater copiousness of language, or even when a striking phrase occurred, the passages have been exhibited and translated at the bottom of the page.

Notes, partly selected, but chiefly original, have been added. Some are intended to illustrate a remote allusion, to prevent a casual expression from being misunderstood, or to bring out more clearly the Author's meaning. Others are devoted to history, or to biblical criticism. Those which have been written by myself, and for which I must be held responsible, are marked. Ed. All questions of a doctrinal nature have been excluded from these Notes. The

publications of the Calvin Translation Society are addressed to the whole Church of Christ, and ought not to wear the badge of any of the sections into which that Church is unhappily divided. In every thing that relates to doctrine the Author has been left in full possession of the field.

It will scarcely be supposed that every interpretation contained in this work has my entire concurrence. The great principles inculcated in the writings of Calvin have my cordial approbation; and, indeed, I could scarcely name a writer with whose views of Divine truth I more fully coincide. As a Commentator, ever since I became acquainted with him, I have been accustomed to assign to him the highest rank, and to receive his expositions with the deepest respect. My labors on this and on a former occasion5 led me to examine his opinions more closely than before, and have raised him still more highly in my estimation. There are some points on which I feel assured that he mistook the meaning of Scripture; but almost all of them had been little investigated in his day, and do not appear to have been subjected to his usual severity of judgment. Many will wonder that he should contend so earnestly for the identity of John's baptism with Christ's baptism, instead of representing them to be two distinct ordinances, instituted for separate purposes, and placed under totally different regulations: but

5Biblical Cabinet, vol. xxx.

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on this question the followers of Christ may agree to differ. It will excite more general surprise to find the great Reformer maintaining the right of the civil magistrate to punish heretics, and even to inflict on them the last sentence of the law. Men far inferior to him in learning and ability have avoided mistakes from which his powerful and enlightened mind was not exempted. They ought to regard with admiration and gratitude the conduct of a gracious Providence, which preserved his creed so remarkably free from Romish errors, and enabled him to approach so closely to the mind of the Holy Spirit.

A may be expected to resemble other works which bear the same title. Our Author's delight in brevity, and his extreme aversion to repeat what he had said before, would aid the influence of other reasons for adopting this plan, which are stated by himself towards the conclusion of The Argument. To meet one obvious disadvantage of this arrangement, a Table of the passages expounded, which may enable the reader easily to discover where the exposition is to be found, becomes necessary. Such a Table, together with a list of the passages taken from other books of Scripture which are quoted or illustrated in this work, and a copious Index to the subjects of which it treats, will be given in the Third volume.

The old translator of the Harmony, Eusebius Paget, deserves to be honored by the admirers of Calvin. It was indeed to be expected that, after the lapse of nearly three centuries, his version would be found unsuitable to modern taste. But it is highly creditable to his scholarship, and to his scrupulous fidelity to the original, for which his well known integrity, and his warm attachment to the writings of the Reformer, were a suﬀicient guarantee. His name has come down to us in connection with sermons and other works, which appear to have been much esteemed, but are now little known. "The History of the Bible, briefly collected, by way of Question and Answer," was one of his productions, and was printed at the end of several of the old editions of the Bible.

This volume is adorned by a well-authenticated likeness of the Reformer.6

Many will be surprised to trace the lines of extreme old age in the countenance of one who died at the age of fifty-five. But all his biographers agree in stating that, ere he had concluded his fortieth year, the white locks, shrivelled features, and bent shoulders, bespoke Calvin to be already an old man;7

6It is taken from a rare etching by Pierre Woieiriot, goldsmith, and engraver on copper and wood. This artist was born at Bar-le-duc in 1510. He was established at Lyons about the middle of the sixteenth century. His engravings are all distinguished by the monogram which may be observed on the etching itself, surmounted by the small cross of Lorraine. This engraving was issued previous to the death of Calvin, and probably during his last illness, as the likeness bears evident marks of premature decrepitude and debility.

7A letter of Calvin to his dear friends, Farel and Viret, dated 30th May, 1540, when he had not comp1eted his thirty-first year, contains the following remarkable passage: "Car si nous voulons bien pourvoir aux profits de l'Eglise, il nous faut appeller a l'oﬀice de Pasteurs tels gens, qu'ils puissent quelque iour soustenir la charge apres nous. Combien que ie soye ieune, toutesfois quand ie voy ma debilite et indisposition de mon corps, i'ay soin de ceux qui seront apres nous, comme si i'estoye desia vieil." — "For if we are desirous to provide for the advantage of the Church, we must call to the oﬀice of Pastors such persons as may one day hold the oﬀice

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and that long before other fifteen years had run their course, he seemed as if threescore years and ten, or rather fourscore years, had passed over him, and brought their usual attendants of labor and sorrow, (Psalm 90:10.) His friends observed with grief the forerunners of an event which, when it arrived, they could not but mourn as the premature close of a life so highly valued.

The quaint title-pages of two editions of the French version, together with the "Epistle Dedicatory" of Eusebius Paget, and a fac-simile of his title-page, immediately follow this Preface.

It may be proper to state, in conclusion, that, throughout this work, Calvin's own version of the three evangelists is adopted, as nearly as the difference of the languages would allow, in preference to our Authorized Version, which would not have rendered equal assistance to the reader in understanding the expositions. Yet the singular coincidence between the two Versions, interrupted chiefly by verbal differences which do not affect the sense, lends countenance to the suggestion of an esteemed friend and fellowlaborer, that King James's Translators have been more deeply indebted to the labors of Calvin than is generally believed.

W. P. Auchterarder, 4th January, 1845.

after us. Though I am young, yet when I perceive my debility and my bodily indisposition, I have anxiety about those who shall come after us, as if I were already old."

Paget's Epistle Dedicatory to the 1584 Edition

THE EPISTLE DEDICATORY

TO THE OLD TRANSLATION To the right honorable FRANCIS, EARL OF BEDFORD, Of the noble order of the garter, knight, One of the lords of her majesty's most hon. Privy council; Grace and peace from god, with the increase of that true Honor which is from god, and lasteth for ever.

[Prefixed to the Original English Translation, London, 1584 and 1610.] The choice (Right Honourable) which Luke the Evangelist made in dedicating this History of the Gospel, which he wrote, to that noble man Theophilus, and which that man of worthy memory, M. John Calvin, took in dedicating these his labors to the Lords of Frankfort, driveth me to dedicate this my small labor of translating this book into the English tongue. And though it is but little that I have done, in comparison of the labors of the other two, and not worth the offering to men of great estate; yet, lest that I should seem singular in dissenting from these two singular instruments in the Church of God, and that in one and the selfsame book I have presumed to make bold of your Lordship's name, hoping that your Honor will not mislike to have it written in the forehead of this book with noble Theophilus and the Lords of Frankfort; specially, sith that I do it in testimony of my dutiful love to you, for the manifold grace of God in you, and benefits which I have received from you. Men do commonly, in their Epistles, write either in the commendation of the work, or in the praise of their patron, or in discharging of themselves of the discredit which their enemies would lay upon them. But I crave pardon of your Honor, if, in studying to be short, I omit these things.

For, first, the very name of The Gospel of Jesus Christ and then the names of Matthew, Mark, and Luke, the Evangelists, and of M. Calvin, the gatherer of The Harmony and the writer of The Commentary, do yield more credit and commendation to the matter than all that I can say of it, all the

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days of my life. Only this I say of M. Calvin's labors here, that in my simple judgment it is one of the profitablest works for the Church that ever he did write.

Next, for your praises, as you like not to hear them, so I will not offend you in setting them down, nor give others occasion to condemn me of flattery. They which have best known you say, that you began a good course in your youth; that you witnessed a good confession in the late time of persecution; that your constancy hath been testified by your troubles at home and travels in foreign countries: You have continued your profession in the midst of your dignity, lordships, and living, left by your parents, and in the seat of government wherein our sovereign and most gracious Queen hath placed you; not falling asleep, in security, in this so peaceable a time.

My Lord, continue to the end, so shall you be safe. I speak not this as if it were your own strength that hath holden you up all this while; but meditate sometimes, I pray you, upon the seventy-first Psalm; and pray that Lord, as David did, who kept you in your youth, that He will keep you in your old age, now that your hair is hoar and hairs grey. And I beseech the mighty Lord to thrust them forward which are drawn back by their youthly affections, and to raise up them that fell away for fear of troubles, and to waken those which in this quiet and calm time do sleep in security, or wax wanton with the wealth of the world; that we may meet the Lord with true humility and earnest repentance, to see if He will be intreated to continue His mercies towards us; lest he turn his correcting rod, which he hath so oft shaken over us, into a devouting sword to consume us.

Of myself I will say nothing. The mouths of the wicked cannot be stopped. Their false tongues, I hope, shall teach me to walk warily; and I have learned, I thank my God, to pass through good report and through evil, and to commit myself and my cause to Him that judgeth right.

The Lord of lords preserve your Honour in safety, and multiply all spiritual blessings upon you and yours. From Kiltehampton, in Cornwall, this 28th of, January, 1584.

The Lord's most unworthy Minister, lame Eusebius Paget

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John Calvin's Epistle Dedicatory to the 1555 Edition

THE

AUTHOR'S EPISTLE DEDICATORY TO The Very Noble And Illustrious Lords, THE BURGOMASTERS AND COUNCIL OF THE NOBLE CITY OF FRANKFORT, JOHN CALVIN If virtuous examples were ever necessary to be held out for imitation, in order to stimulate lazy, sluggish, or inactive persons, the sloth, and— what is more—the indifference of this very corrupt age makes it necessary that the greater part of men, who do not of their own accord advance, but rather fall back, should at least be compelled by shame to discharge their duty. All, indeed, are seen to be influenced, both in public and in private, by a disgraceful emulation. There is not a king who does not labor to show that he is equal to his neighbors in the address, or perseverance, or energy, or courage, necessary for extending, by every possible method, the bounds of his dominion. There is not a state or commonwealth that yields the preference to others for cunning and all the arts of deception, nor a single individual among the ranks of the ambitious who will acknowledge his inferiority to others in wicked contrivances. In short, we would almost say that they had entered into a silent but mutual conspiracy to challenge each other to a contest of vices, and every man who carries wickedness to an extreme easily ruins a vast multitude by his example; so that, amidst the general prevalence of crimes, very few persons are to be found who exhibit a pattern of uprightness.

For these reasons I reckon it to be the more advantageous that those uncommon excellencies, by which eminent persons are distinguished, should receive the commendations which they deserve, and should be raised to an elevated situation so as to be seen at a great distance, that the desire of imitating them may be awakened in many breasts. And this I acknowledge,

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most honorable Lords, to be the principal reason why I am desirous that this work of mine should be given to the world under the sanction of your name. For though my undertaking will be regarded by me as having obtained a distinguished reward, if your readiness to do good shall derive from it any increase, yet I have had more particularly in my eye the other object which has been mentioned, namely, that others may equal your progress, or at least may follow the same course.

I have no intention, however, to frame a catalogue of all the excellencies by which you are distinguished, but shall satisfy myself for the present with mentioning, in terms of commendation, one excellence which has bound to you myself and a great number of the servants of Christ by what may be called a more sacred tie. It was a great matter that, more than five years ago, when all were seized with dreadful alarm, when a fearful devastation of the churches of Germany, and almost the destruction of the Gospel, was threatened by the calamity which had occurred, you, on whom the first shower of darts fell, stood firm in an open profession of the faith which was at that time extremely odious, and steadily maintained the pure doctrine of godliness which you had embraced, so as to make it evident that, amidst the greatest anxieties and dangers, there is nothing which you value more highly than to fight under the banner of Christ. But it is still more remarkable, and more worthy of being put on record, that you not only maintain the pure worship of God among yourselves, and faithfully endeavor to keep your fellow-citizens within the fold of Christ, but that you collect as torn members those fragments of a dispersed church which had been thrown out in other countries.

In the present melancholy state of affairs, it has given me no small consolation to learn that devout worshippers of God, who had come to you as exiles from England and from other places, were received by you with warm hospitality; and that you not only opened your gates to them in their wretched exile, but rendered deserved honor to the Son of God, by making his Gospel to be distinctly heard in your city in foreign languages. A similar instance of distinguished kindness was recently showed to the unhappy natives of Locarno by the Council of Zurich, who not only threw open their city to them, (when they were not permitted to worship Christ at home according to their

consciences) but even assigned to them a church for holding their religious assemblies, and were not prevented by a diversity of language from desiring to hear Christ talk Italian in their own city.

To return to yourselves: as soon as I heard that you had had the kindness to allow persons who speak our language to found a church amongst you, I considered that you had laid me under private obligations, and resolved to take this opportunity of testifying my gratitude. For while there is good reason for deploring the state of our nation to be such, that the sacrilegious tyranny of Popery has made a residence in our own country to be little else than a banishment from the kingdom of God, so, on the other hand, it is a

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distinguished favor to have a habitation granted to us on a foreign soil, where the lawful worship of God may be observed. This truly sacred hospitality— which was rendered not to men, but rather to Christ himself—will, I trust, add to your already prosperous condition fresh acts of the divine kindness, and secure them to you in uninterrupted succession.

For my own part at least, as I have just now declared, such were my inducements to dedicate to you this work of mine. It is a Harmony arranged out of Three Evangelists, and has been prepared by me with the greatest

fidelity and diligence. What toil I have bestowed on it would serve no purpose to detail; and how far I have succeeded must be left to others to decide. The readers to whom I refer are those honest, learned, and well-disposed persons, whose desire of making progress is not retarded by a barbarous shame at receiving instruction, and who feel an interest in the public advantage. I do not trouble myself with mean and wicked scoundrels; and such I call not only the hooded monks, who, in defending the tyranny of the Pope, carry on open war with us, but those useless drones8 who, mixing with us, seize on every pretense for concealing their ignorance, and would wish to have the light of doctrine wholly extinguished. Let them impudently bark at me as much as they please: my reply will be always ready. Neither divine nor human obligation subjects me to the judgment of those who deserve the lash for their most disgraceful ignorance, as much as they deserve the whip for their obstinate and hardened malice and insolence.

I may be allowed at least to say, without the imputation of boasting, that I have faithfully endeavored to be of service to the Church of God. Two years ago, John was published along with my Commentary, which, I trust, was not without advantage. And thus like one of the heralds,9 I have endeavored, to the utmost extent that my ability allowed, to do honor to Christ riding magnificently in his royal chariot drawn by four horses; and feel assured that candid readers, who have derived advantage from my labors, will not be ashamed to acknowledge that the success has, in some measure, corresponded to my wish. The evangelical history, related by four witnesses divinely appointed, is justly compared by me to a chariot drawn by four horses: for by this appropriate and just harmony God appears to have expressly prepared for his Son a triumphal chariot, from which he may make a magnificent display to the whole body of believers, and in which, with rapid progress, he may review the world. Augustine, too, makes an apt comparison of the Four Evangelists to trumpets, the sound of which fills every region of the world, so that the Church, gathered from the East, and West, and South, and North, flows into a holy unity of faith. So much the more intolerable is the curiosity of those who, not satisfied with the heavenly heralds, obtrude upon us, under the name of a Gospel, disgusting

8"Mais aussi de ces vermines, lesquels meslez entre nous comme bourdons entre abeilles;" — "but likewise those wretches who mixing with us like drones among bees."

9"Comme estant un de la compagnie de ceux qui vont devant pour faire place a leur Roy;" — "as being one of the company of those who go before to make way for their King."

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tales, which serve no other purpose than to pollute the purity of faith, and to expose the name of Christ to the sneers and ridicule of the ungodly.

With regard to yourselves, most noble Lords, as you detest every kind of leaven, by which the native purity of the Gospel is corrupted, and show that you have nothing more at heart than to defend and maintain the pure doctrine, as it was delivered by Christ, I feel assured that this production, which opens up the treasure of the Gospel, will receive your warmest approbation, and trust that my dedication of it to you will be accepted as a mark of my regard. Farewell, most illustrious Lords. May Christ always direct you by his Spirit, support you by his power, defend you by his protection, and enrich your city and commonwealth with all abundance of blessings.

Geneva, 1st August, M.D.LV.

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The Argument

THE ARGUMENT

ON THE GOSPEL OF JESUS CHRIST ACCORDING TO MATTHEW, MARK, AND LUKE In order to read with profit the Evangelical history, it is of great importance to understand the meaning of the word Gospel.10 We shall thus be enabled to ascertain what design those heavenly witnesses had in writing, and to what object the events related by them must be referred. That their histories did not receive this name from others, but were so denominated by the Authors, is evident from Mark, who expressly says (1:1) that he relates the beginning of the Gospel of Jesus Christ. There is one passage in the writings of Paul, from which above all others a clear and certain definition of the word Gospel may be obtained, where he tells us that it …

was promised by God in the Scriptures, through the prophets, concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of sanctification, by the resurrection from the dead, (Romans 1:2-4.)

First, this passage shows that the Gospel is a testimony of the revealed salvation, which had been formerly promised to the Fathers in an uninterrupted succession of ages. It points out, at the same time, a distinction between the promises which kept the hope of the people in suspense, and this joyful message, by which God declares that he has accomplished those things which he had formerly required them to expect.11 In the same manner he states a little afterwards, that in the Gospel

the righteousness of God is openly manifested, which was testified by the

10Evangelium in Latin, Evangile in French, and Evangell in old English, are derived, with little alteration, from the Greek word {εὐαγγέλιον}, which is compounded of {εὖ}, well, and {ἀγγελία}, a message,

and signifies glad news. The English word Gospel is of Saxon derivation, and is determined by its etymology to signify God's word;

but must have acquired, at a very early period, the meaning of the Greek word for which it has been adopted as a translation.

In the margin of the celebrated Geneva Testament, printed A.D. 1557, Gospel is thus defined: — "This worde signifieth good

tidinges, and is taken here for the storie which conteineth the joyful message of the comming of the Sonne of God." — Ed

11"Ce qu'il avoit auparavant commande a tous fideles d'attendre et esperer;" — "which he had formerly commanded all believers to expect and hope."

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Law and the Prophets, (Romans 3:21.)

The same apostle calls it, in another passage, an Embassy by which the reconciliation of the world to God, once accomplished by the death of Christ, is daily offered to men, (2 Corinthians 5:20.)

Secondly, Paul means not only that Christ is the pledge of all the blessings that God has ever promised, but that we have in him a full and complete exhibition of them; as he elsewhere declares that all the promises of God in him are yea, and in him amen, (2 Corinthians 1:20.) And, indeed, the freely

bestowed adoption, by which we are made sons of God, as it proceeds from the good pleasure which the Father had from eternity, has been revealed to us in this respect, that Christ (who alone is the Son of God by nature) has clothed himself with our flesh, and made us his brethren. That satisfaction by which sins are blotted out, so that we are no longer under the curse and the sentence of, death, is to be found nowhere else than in the sacrifice of his death. Righteousness, and salvation, and perfect happiness, are founded on his resurrection.

The Gospel, therefore, is a public exhibition of the Son of God manifested in the flesh, (1 Timothy 3:16,) to deliver a ruined world, and to restore men

from death to life. It is justly called a good and joyful message, for it contains perfect happiness. Its object is to commence the reign of God, and by means of our deliverance from the corruption of the flesh, and of our renewal by the Spirit, to conduct us to the heavenly glory. For this reason it is often called the kingdom of heaven, and the restoration to a blessed life, which is brought

to us by Christ, is sometimes called the kingdom of God: as when Mark says that Joseph waited for the kingdom of God, (Mark 15:43,) he undoubtedly refers to the coming of the Messiah.

Hence it is evident that the word Gospel applies properly to the New Testament, and that those writers are chargeable with a want of precision,12

who say that it was common to all ages, and who suppose that the Prophets, equally with the Apostles, were ministers of the Gospel. Widely different is the account which Christ gives us, when he says, that

the law and the prophets were till John, and that since that time the kingdom of God began to be preached, (Luke 16:16.)

Mark, too, as we mentioned a little ago, declares that the preaching of John was the beginning of the Gospel, (John 1:1.) Again, the four histories, which relate how Christ discharged the oﬀice of Mediator, have with great propriety received this designation. As the birth, death, and resurrection of Christ contain the whole of our salvation, and are therefore the peculiar subject of the Gospel, the name of Evangelists is justly and suitably applied to those who place before our eyes Christ who has been sent by the Father, that our faith may acknowledge him to be the Author of a blessed life.

The power and results of his coming are still more fully expressed in

12"Que c'est aucunement confondre les termes;" — "that it is in a manner a confounding of words."

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other books of the New Testament. And even in this respect John differs widely from the other three Evangelists: for he is almost wholly occupied in explaining the power of Christ, and the advantages which we derive from him; while they insist more fully on one point, that our Christ is that Son of God who had been promised to be the Redeemer of the world. They interweave, no doubt, the doctrine which relates to the oﬀice of Christ, and inform us what is the nature of his grace, and for what purpose he has been given to us; but they are principally employed, as I have said, in showing that in the person of Jesus Christ has been fulfilled what God had promised from the beginning.13 They had no intention or design to abolish by their writings the law and the prophets; as some fanatics dream that the Old Testament

is superfluous, now that the truth of heavenly wisdom has been revealed to us by Christ and his Apostles. On the contrary, they point with the finger to Christ, and admonish us to seek from him whatever is ascribed to him by the law and the prophets. The full profit and advantage, therefore, to be derived from the reading of the Gospel will only be obtained when we learn to connect it with the ancient promises.

With regard to the three writers of the Evangelical history, whom I undertake to expound, Matthew is suﬀiciently known. Mark is generally supposed to have been the private friend and disciple of Peter. It is even believed that he wrote the Gospel, as it was dictated to him by Peter, and thus merely performed the oﬀice of an amanuensis or clerk.14 But on this subject we need not give ourselves much trouble, for it is of little importance to us, provided only we believe that he is a properly qualified and divinely appointed witness, who committed nothing to writing, but as the Holy Spirit directed him and guided his pen. There is no ground whatever for the statement of Jerome, that his Gospel is an abridgment of the Gospel by Matthew. He does not everywhere adhere to the order which Matthew observed, and from the very commencement handles the subjects in a different manner. Some things, too, are related by him which the other had omitted, and his narrative of the same event is sometimes more detailed. It is more probable, in my opinion — and the nature of the case warrants the conjecture — that he had not seen Matthew's book when he wrote his own; so far is he from having expressly intended to make an abridgment.

I have the same observation to make respecting Luke: for we will not say that the diversity which we perceive in the three Evangelists was the object of express arrangement, but as they intended to give an honest narrative of what they knew to be certain and undoubted, each followed that method which he reckoned best. Now as this did not happen by chance, but by the direction of Divine Providence, so under this diversity in the manner of writing the Holy Spirit suggested to them an astonishing harmony, which would almost be suﬀicient of itself to secure credit to them, if there were not

13"Des le commencement du monde;" — "from the beginning of the world." 14"En sorte qu il ait seulement este escrivain sous luy;" — "so that he was only a writer under him."

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other and stronger evidences to support their authority.

Luke asserts plainly enough that he is the person who attended Paul. But it is a childish statement which Eusebius makes, that Paul is the Author of the Gospel which bears the name of Luke, because in one passage he mentions his Gospel,15 (2 Timothy 2:8.) As if what follows did not make it clear that Paul is speaking of his whole preaching, and not of a single book: for he adds, for which I suffer trouble, even to bonds, (2 Timothy 2:9.) Now, it is certain that he was not held guilty16 of having written a book, but of having administered and preached with the living voice the doctrine of Christ. Eusebius, whose industry was great, discovers here a singular want of judgment in collecting without discrimination such gross absurdities. On this head I have thought it necessary to warn my readers, that they may not be shocked at fooleries of the same description which occur in every part of his history.

Of that method of interpretation which I have chosen to adopt, and which it may be many persons, at first sight, will not approve, it will be proper to give some account for the satisfaction of pious and candid readers. First, it is beyond all dispute, that it is impossible to expound, in a proper and successful manner, any one of the Evangelists, without comparing him with the other two; and, accordingly, faithful and learned commentators spend a very great portion of their labor on reconciling the narratives of the three Evangelists. But as it frequently happens that persons of ordinary abilities find the comparison to be no easy matter, when it is necessary to pass at every turn from the one to the other, I thought that it might prove to be a seasonable and useful abridgment of their labor, if I were to arrange the three histories in one unbroken chain, or in a single picture, in which the reader may perceive at a glance the resemblance or diversity that exists. In this way I shall leave out nothing that has been written by any of the three Evangelists; and whatever may be found in more than one of them will be collected into one place.

Whether or not I have succeeded to my expectation, the reader must decide by his own experience. So far from claiming the praise of having brought out something new, I readily acknowledge, as becomes an honest man, that I have adopted this method in imitation of others. Bucer, a man of revered memory, and an eminent teacher of the Church of God, who above all others appears to me to have labored successfully in this field, has been especially my model. As he availed himself of the labors of the ancients who had traveled this road before him, so my toils have been not a little alleviated by his industry and application. Where I use the liberty of differing from him, (which I have freely done, whenever it was necessary,) Bucer himself, if he were still an inhabitant of the earth, would not be displeased.

15"Se fondant sur une passage ou il fait mention de son Evangile;" — "founding on a passage in which he makes mention of his Gospel," (according to my gospel.)

16"Il n'avoit este accuse, et emprisonne;" — "he was not accused and imprisoned."

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Commentary

Luke 1:1-4

1. Forasmuch as many have undertaken to compose a narrative of those things which are most surely believed among us, 2. Even as they delivered them unto us, who from the beginning were eye-witnesses and ministers of the Word; 3. It seemed good to me also, having carefully examined all things from the beginning, to write to thee in detail, most excellent Theophilus, 4. That thou mayest acknowledge the certainty of those things whereof thou hast been instructed.

Luke is the only Evangelist who makes a preface to his Gospel, for the purpose of explaining briefly the motive which induced him to write. By addressing a single individual he may appear to have acted foolishly, instead of sounding the trumpet aloud, as was his duty, and inviting all men to believe. It appears, therefore, to be unsuitable that the doctrine which does not peculiarly belong to one person or to another, but is common to all, should be privately sent to his friend Theophilus. Hence some have been led to think that Theophilus is an appellative noun, and is applied to all godly persons on account of their love of God; but the epithet which is joined to it is inconsistent with that opinion. Nor is there any reason for dreading the absurdity which drove them to adopt such an expedient. For it is not less true that Paul's doctrine belongs to all, though some of his Epistles were addressed to certain cities, and others to certain men. Nay, we must acknowledge, if we take into account the state of those times, that Luke adopted a conscientious and prudent course. There were tyrants on every hand who, by terror and alarm, were prepared to obstruct the progress of sound doctrine. This gave occasion to Satan and his ministers for spreading abroad the clouds of error, by which the pure light would be obscured. Now, as the great body of men cared little about maintaining the purity of the Gospel, and few considered attentively the inventions of Satan or the amount of danger that lurked under such disguises, every one who excelled others by uncommon faith, or by extraordinary gifts of the Spirit, was the more

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strongly bound to do his utmost, by care and industry, for preserving the doctrine of godliness pure and uncontaminated from every corruption. Such persons were chosen by God to be the sacred keepers of the law, by whom the heavenly doctrine committed to them should be honestly handed down to posterity. With this view therefore, Luke dedicates his Gospel to Theophilus, that he might undertake the faithful preservation of it; and the same duty Paul enjoins and recommends to Timothy, (2 Timothy 1:14; 3:14.)

1. Forasmuch as many. He assigns a reason for writing which, one would think, ought rather to have dissuaded him from writing. To compose a history, which had already employed many authors, was unnecessary labor, at least if they had faithfully discharged their duty. But no accusation of imposture, or carelessness, or any other fault, is in the slightest degree insinuated. It looks, therefore, as if he were expressing a resolution to do what had been already done. I reply, though he deals gently with those who had written before him, he does not altogether approve of their labors. He does not expressly say that they had written on matters with which they were imperfectly acquainted, but by laying claim to certainty as to the facts, he modestly denies their title to full and unshaken confidence. It may be objected that, if they made false statements, they ought rather to have been severely censured. I reply again, they may not have been deeply in fault; they may have erred more from want of consideration than from malice; and, consequently, there would be no necessity for greater fierceness of attack. And certainly there is reason to believe that these were little more than historical sketches which, though comparatively harmless at the time, would afterwards, if they had not been promptly counteracted, have done serious injury to the faith. But it is worthy of remark that, in applying this remedy through Luke to unnecessary writings, God had a wonderful design in view of obtaining, by universal consent, the rejection of others, and thus securing undivided credit to those which reflect brightly his adorable majesty. There is the less excuse for those silly people, by whom disgusting stories, under the name of Nicodemus, or some other person, are, at the present day, palmed upon the world.

Are most surely believed among us The participle {πεπληροφορημένα}, which Luke employs, denotes things fully ascertained, and which do not admit of doubt. The old translator has repeatedly fallen into mistakes about this word, and through that ignorance has given us a corrupted sense of some very beautiful passages. One of these occurs in the writings of Paul, where he enjoins every man to be fully persuaded in his own mind, (Romans 14:5,) that conscience may not hesitate and waver, tossed to and fro (Ephesians 4:14) by doubtful opinions. Hence, too, is derived the word {πληροφορία}, which he erroneously renders fullness, while it denotes that strong conviction springing from faith, in which godly minds safely rest. There is still, as I have said, an implied contrast; for, by claiming for himself the authority of a faithful witness, he destroys the credit of others who give contrary

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statements.

Among us17 has the same meaning as with us.18 He appears to make faith rest on a weak foundation, its relation to men, while it ought to rest on the Word of God only; and certainly the full assurance ({πληροφορία}) of faith

is ascribed to the sealing of the Spirit, (1 Thessalonians 1:5; Hebrews 10:22.) I reply, if the Word of God does not hold the first rank, faith will not be satisfied with any human testimonies, but, where the inward confirmation of the Spirit has already taken place, it allows them some weight in the historical knowledge of facts. By historical knowledge I mean that knowledge which we obtain respecting events, either by our own observation or by the statement of others. For, with respect to the visible works of God, it is equally proper to listen to eye-witnesses as to rely on experience. Besides, those whom Luke follows were not private authors, but were also ministers of the Word By this commendation he exalts them above the rank of human

authority; for he intimates that the persons from whom he received his information had been divinely authorized to preach the Gospel. Hence, too, that security which he shortly afterwards mentions, and which, if it does not rest upon God, may soon be disturbed. There is great weight in his denominating those from whom he received his Gospel ministers of the Word; for on that ground believers conclude that the witnesses are beyond all exception, as the Lawyers express it, and cannot lawfully be set aside.

Erasmus, who has borrowed from Virgil19 a phrase used in his version, did not suﬀiciently consider the estimation and weight due to a Divine calling. Luke does not talk in a profane style, but enjoins us in the person of his friend Theophilus to keep in view the command of Christ, and to hear with reverence the Son of God speaking through his Apostles. It is a great matter that he aﬀirms them to have been eye-witneses, but, by calling them ministers, he takes them out of the common order of men, that our faith may

have its support in heaven and not in earth. In short, Luke's meaning is this: "that, since thou now hast those things committed faithfully to writing which thou hadst formerly learned by oral statements, thou mayest place a stronger reliance on the received doctrine." It is thus evident that God has employed every method to prevent our faith from being suspended on the doubtful and shifting opinions of men. There is the less room for excusing the ingratitude of the world, which, as if it openly preferred the uncertainty arising out of vague and unfounded reports, turns from so great a Divine favor with loathing. But let us attend to the remarkable distinction which our Lord has laid down, that foolish credulity may not insinuate itself under the name of faith. Meanwhile, let us allow the world to be allured, as it deserves, by the deceitful baits of foolish curiosity, and even to surrender itself willingly to the delusions of Satan.

17Inter nos. 18Apud nos. 19Quorum pars magna fui. — Virg. AEn.

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3. Having carefully examined all things The old translator has it, having followed out all things;20 and the Greek verb {παρακολουθεῖν} is taken

metaphorically from those who tread in the footsteps of others, that nothing may escape them. So that Luke intended to express his close and laborious investigation, just as Demosthenes employs the same word, when, in examining an embassy against which he brings an accusation, he boasts of his diligence to have been such, that he perceived every thing that had been done as well as if he had been a spectator.

20Omnia assequuto.

Luke 1:5-13

LUKE 1:5-13

Luke 1:5-13 5. In the days of Herod, king of Judea, there was a certain priest named Zacharias, of the course of Abia; and his wife was of the daughters of Aaron, and her name was Elisabeth. 6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7. And they had no child, because Elisabeth was barren, and they were now both at an advanced age. 8. And it happened, while he was discharging the priest's oﬀice in the order of his course before God, 9. According to the custom of the priest's oﬀice, it fell to him by lot to burn incense when he went into the temple of the Lord. 10. And the whole multitude of the people were praying without at the time of incense. 11. And an angel of the Lord appeared to him, standing at the right hand of the altar on which the incense was burning. 12. And Zacharias was troubled when he saw him, and fear fell upon him. 13. But the angel said to him, Fear not, Zacharias, for thy prayer is heard: and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.

Luke very properly begins his Gospel with John the Baptist, just as a person who was going to speak about the daylight would commence with the dawn. For, like the dawn, he went before the Sun of Righteousness, which was shortly to arise. Others also mention him, but they bring him forward as already discharging his oﬀice. Luke secures our respect for him, while he is yet unborn, by announcing the miracles of divine power which took place at the earliest period of his existence, and by showing that he had a commission from heaven to be a prophet, ere it was possible for men to know what would be his character. His object was that John might afterwards be heard with more profound veneration, when he should come forth invested with a public oﬀice to exhibit the glory of Christ.

5. In the days of Herod This was the son of Antipater, whom his father elevated to the throne, and labored with such assiduity and toil to advance,

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that he was afterwards surnamed Herod the Great Some think that he is here mentioned by Luke, because he was their first foreign king; and that this was a suitable time for their deliverance, because the scepter had passed into a different nation. But they who speak in this manner do not correctly understand Jacob's prophecy, (Genesis 49:10,) in which the advent of the Messiah is promised not merely after the royal authority had been taken from the Jews, but after it had been removed from the tribe of Judah. The holy patriarch did not even intimate that the tribe of Judah would be stripped of its supremacy, but that the government of the people would steadily remain in it until Christ, in whose person its permanency would at length be secured. When the Maccabees flourished, the tribe of Judah was reduced nearly to

a private rank; and shortly afterwards, John, the latest leader of that race, was slain. But even at that time, its power was not completely annihilated; for there still remained the Sanhedrim, or Council selected out of the family and descendants of David, which possessed great authority, and lasted till the time of Herod, who, by a shocking slaughter of the judges, revenged the punishment formerly inflicted on himself, when he was condemned for murder, and forced to undergo voluntary exile, in order to escape capital punishment.

It was not, therefore, because he was of foreign extraction, that the reign of Herod broke the scepter of the tribe of Judah, (Genesis 49:10;) but because whatever relics of superior rank still lingered in that tribe were entirely carried off by his robbery. That its royal dignity had crumbled down long before, and that by slow degrees its supremacy had nearly given way, does not imply such a discontinuance as to be at variance with Jacob's prophecy. For God had promised two things seemingly opposite; that the throne of David would be eternal, (Psalm 89:29, 36,) and that, after it had been de-

stroyed, he would raise up its ruins, (Amos 9:11;) that the sway of his kingly power would be eternal, and yet that there should come forth a rod out of the stem of Jesse, (Isaiah 11:1.) Both must be fulfilled. That supremacy, therefore, which God had bestowed on the tribe of Judah, was suffered by him to be broken down for a time, that the attention of the people might be more strongly directed to the expectation of Christ's reign. But when the destruction of the Sanhedrim appeared to have cut off the hope of believers, suddenly the Lord shone forth. Now, it belongs to the arrangement of history to mark the date of the transaction; but for no light reason did the word king mark, at the same time, the wretchedness of that period, in order to remind the Jews, that their eyes ought now to be turned to the Messiah, if they would sincerely keep the covenant of God.

Zacharias, of the course of Abia We learn from sacred history, (1 Chronicles 24:3, 31,) that the families of the priests were arranged by David in certain classes. In this matter David attempted nothing contrary to what the law enjoined. God had bestowed the priesthood on Aaron and his sons, (Exodus 28:1.) The other Levites were set apart to inferior oﬀices, (Numbers

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3:9.) David made no change in this respect; but his object was, partly to secure that nothing should be done in tumult and disorder, partly to oppose ambition, and at the same time to provide that it should not be in the power of a few persons, by taking the whole service into their own hands, to leave the greater number unemployed at home. Now in that arrangement, Abijah, son of Eleazar, held the eighth rank, (1 Chronicles 24:10.) Zacharias, therefore, belonged to the priestly family, and to the posterity of Eleazar who had succeeded his father in the high priest's oﬀice, (Numbers 20:28.) In what manner Elisabeth, who was of the daughters of Aaron, could be Mary's cousin, (v. 36,) I will explain in the proper place. It is certainly by way of respect that Luke mentions the genealogy of Elisabeth; for Zacharias was permitted by the law to take to wife a daughter of any private Levite. From the equal marriage, therefore, it is evident that he was a man respected among his own rank.

6. And they were both righteous before God He awards to them a noble testimony, not only that among men they spent holy and upright lives, but also that they were righteous before God This righteousness Luke defines briefly by saying that they walked in all the commandments of God Both ought to be carefully observed; for, although praise is bestowed on Zacharias and Elisabeth for the purpose of showing us that the lamp, whose light went before the Son of God, was taken not from an obscure house, but from an illustrious sanctuary, yet their example exhibits to us, at the same time, the rule of a devout and righteous life. In ordering our life, (Psalm 37:23,) therefore, our first study ought to be to approve ourselves to God; and we know that what he chiefly requires is a sincere heart and a pure conscience. Whoever neglects uprightness of heart, and regulates his outward life only by

obedience to the law, neglects this order. For it ought to be remembered that the heart, and not the outward mask of works, is chiefly regarded by God, to whom we are commanded to look. Obedience occupies the second rank; that is, no man must frame for himself, at his own pleasure, a new form of righteousness unsupported by the Word of God, but we must allow ourselves to be governed by divine authority. Nor ought we to neglect this definition, that they are righteous who regulate their life by the commandments of the law; which intimates that, to the eye of God, all acts of worship are counterfeit, and the course of human life false and unsettled, so far as they depart from his law.

Commandments and ordinances differ thus. The latter term relates strictly to exercises of piety and of divine worship; the latter is more general, and extends both to the worship of God and to the duties of charity. For the Hebrew word {,}הקיםwhich signifies statutes or decrees, is rendered by the Greek translator {δικαιώματα}, ordinances; and in Scripture {}הקים usually denotes those services which the people were accustomed to perform in the worship of God and in the profession of their faith. Now, though hypocrites, in that respect, are very careful and exact, they do not at all

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resemble Zacharias and Elisabeth. For the sincere worshippers of God, such as these two were, do not lay hold on naked and empty ceremonies, but, eagerly bent on the truth, they observe them in a spiritual manner. Unholy and hypocritical persons, though they bestow assiduous toil on outward ceremonies, are yet far from observing them as they are enjoined by the Lord, and, consequently, do but lose their labor. In short, under these two words Luke embraces the whole law.

But if, in keeping the law, Zacharias and Elisabeth were blameless, they had no need of the grace of Christ; for a full observance of the law brings life, and, where there is no transgression of it, there is no remaining guilt. I reply, those magnificent commendations, which are bestowed on the servants of God, must be taken with some exception. For we ought to consider in what manner God deals with them. It is according to the covenant which he has made with them, the first clause of which is a free reconciliation and daily pardon, by which he forgives their sins. They are accounted righteous and blameless, because their whole life testifies that they are devoted to righteousness, that the fear of God dwells in them, so long as they give a holy example. But as their pious endeavors fall very far short of perfection, they cannot please God without obtaining pardon. The righteousness which is commended in them depends on the gracious forbearance of God, who does not reckon to them their remaining unrighteousness. In this manner we must explain whatever expressions are applied in Scripture to the righteousness of men, so as not to overturn the forgiveness of sins, on which it rests as a house does on its foundation. Those who explain it to mean that Zacharias and Elisabeth were righteous by faith, simply because they freely obtained the favor of God through the Mediator, torture and misapply the words of Luke. With respect to the subject itself, they state a part of the truth, but not the whole. I do own that the righteousness which is ascribed to them ought to be regarded as obtained, not by the merit of works, but by the grace of Christ; and yet, because the Lord has not imputed to them their sins, he has been pleased to bestow on their holy, though imperfect life, the appellation of righteousness The folly of the Papists is easily refuted. With the righteousness of faith they contrast this righteousness, which is ascribed to Zacharias, which certainly springs from the former, and, therefore, must be subject, inferior, and, to use a common expression, subordinate to it, so that there is no collision between them. The false coloring, too which they give to a single word is pitiful. Ordinances, they tell us, are called commandments of the law, and, therefore, they justify us. As if we asserted

that true righteousness is not laid down in the law, or complained that its instruction is in fault for not justifying us, and not rather that it is weak through our flesh, (Romans 8:3.) In the commandments of God, as we have a hundred times acknowledged, life is contained, (Leviticus 18:5; Matthew 19:17;) but this will be of no avail to men, who by nature were altogether opposed to the law, and, now that they are regenerated by the Spirit of God,

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are still very far from observing it in a perfect manner.

7. And they had no child By an extraordinary purpose of God it was appointed that John should be born out of the common and ordinary course of nature. The same thing happened with Isaac, (Genesis 17:17; Genesis 21:1-3,) in whom God had determined to give an uncommon and remarkable demonstration of his favor. Elisabeth had been barren in the prime of life, and now she is in old age, which of itself shuts up the womb. By two hinderances, therefore, the Lord gives a twofold, surprising exhibition of his power, in order to testify, by stretching out his hand, as it were, from heaven, that the Prophet was sent by himself, (Malachi 3:1; John 1:6.) He is indeed a mortal man, born of earthly parents; but a supernatural method, so to speak, recommends him strongly as if he had fallen from heaven

9. According to the custom of the priest's oﬀice The law enjoined that incense should be offered twice every day, that is, every morning and at even, (Exodus 30:7, 8.) The order of courses among the priests had been appointed by David, as we have already explained; and, consequently, what is here stated as to incense was expressly enjoined by the law of God. The other matters had been arranged by David, (1 Chronicles 24:3,) that each family might have its own turn, though David ordained nothing which was not prescribed by the law: he only pointed out a plan by which they might individually perform the service which God had commanded.

The word temple ({νὰος}) is here put for the holy place; which deserves attention, for it sometimes includes the outer court. Now, Zacharias is spoken of as going into the temple, which none but priests were permitted to enter. And so Luke says that the people stood without, there being a great distance between them and the altar of incense; for the altar on which the sacrifices were offered intervened. It ought to be observed also that Luke says before God: for whenever the priest entered into the holy place, he went, as

it were, into the presence of God, that he might be a mediator between him and the people. For it was the will of the Lord to have this impressed upon his people, that no mortal is allowed to have access to heaven, without a priest going before; nay that, so long as men live on the earth, they do not approach the heavenly throne, so as to find favor there, but in the person of the Mediator. Now, as there were many priests, there were not two of them permitted to discharge, at the same time, the solemn oﬀice of intercession for the people; but they were so arranged in classes, that only one entered the Holy Place, and thus there was but one priest at a time. The design of the incense was to remind believers that the sweet savor of their prayers does not ascend to heaven except through the sacrifice of the Mediator; and in what manner those figures apply to us must be learned from the Epistle to the Hebrews.

12. Zacharias was troubled Though God does not appear to his servants for the purpose of terrifying them, yet it is advantageous and even necessary for them to be struck with awe, (Psalm 33:8,) that, amidst their agitation,

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they may learn to give to God the glory due unto his name, (Psalm 29:2.) Nor does Luke relate only that Zacharias was terrified, but adds that fear fell upon him; intimating that he was so alarmed as to give way to terror. The presence of God fills men with alarm, which not only leads them to reverence, but humbles the pride of the flesh, naturally so insolent that they never submit themselves to God until they have been overcome by violence. Hence, too, we infer that it is only when God is absent, — or, in other words, when they withdraw from his presence, — that they indulge in pride and self-flattery; for if they had God as a Judge before their eyes, they would at once and unavoidably fall prostrate. And if at the sight of an angel, who is but a spark of the Divine light, this happened to Zacharias, on whom the commendation of righteousness is bestowed, what shall become of us miserable creatures, if the majesty of God shall overwhelm us with its brightness? We are taught by the example of the holy fathers that those only are impressed with a lively sense of the Divine presence who shake and tremble at beholding him, and that those are stupid and insensible who hear his voice without alarm.

13. Fear not, Zacharias The glory of God, it ought to be observed, is not so appalling to the saints as to swallow them up entirely with dread, but only to cast them down from a foolish confidence, that they may behold him with humility. As soon, therefore, as God has abased the pride of the flesh in those who believe in him, he stretches out his hand to raise them up. He acts differently towards the reprobate; for at whatever time they are dragged before the tribunal of God, they are overwhelmed by absolute despair: and thus does God justly reward their vain delights, in which they give themselves up to the intoxicating wantonness of sin. We ought, therefore, to accept this consolation, with which the angel soothes Zacharias, that we have no reason to fear, when God is gracious to us. For they are greatly mistaken who, in order to enjoy peace, hide themselves from the face of God, whereas we ought to acquaint ourselves with him and be at peace, (Job 22:21.)

Thy prayer is heard Zacharias may seem to have acted an improper part, and inconsistent with the nature of his oﬀice, if, on entering the Holy Place in the name of all the people, he prayed as a private man that he might obtain offspring; for, when the priest sustained a public character, he ought, in forgetfulness as it were of himself, to offer prayers for the general welfare of the Church. If we say that there was no absurdity in Zacharias, after performing the chief part of the prayer, devoting the second part of it to private meditations about himself, the reply will not be without weight. But it is hardly probable that Zacharias did, at that time, pray to obtain a son, of which he had despaired on account of his wife's advanced age; nor indeed can any precise moment be drawn from the words of the angel. I interpret it, therefore, simply that his prayer was at length heard, which he had poured out before God for a long period. That the desire of having children, if it be not excessive, is consistent with piety and holiness, may be gathered from

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Scripture, which assigns to it not the lowest place among the blessings of God.

Thou shalt call his name John The name was given, I think, to the Baptist in order to heighten the authority of his oﬀice. {( ,}יהוהנן1 Chronicles 3:15,) for which the Greeks employ {᾿Ιωάννης}, signifies in Hebrew the grace of the Lord Many suppose that the son of Zacharias was so called, because he was

beloved of God. I rather think that it was intended to recommend not the grace which God bestowed upon him as a private individual, but that grace which his mission would bring to all. The force and weight of the name are increased by its date; for it was before he was born that God inscribed on him this token of his favor.

Luke 1:14-17

Luke 1:14-17 14. And he shall be to thee joy and exultation, and many shall rejoice on account of his birth. 15. For he shall be great before the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. 16. And many of the children of Israel shall he bring back to the Lord their God. 17. And he shall go before him with the spirit and power of Elijah, that he may bring back the hearts of the fathers to the children, and the disobedient to the wisdom of the just, that he may make ready a people prepared for the Lord.

14. He shall be to thee joy The angel describes a greater joy than what Zacharias could derive from the recent birth of a child; for he informs him that he would have such a son as he had not even ventured to wish. He even proceeds farther to state that the joy would not be domestic, enjoyed by the parents alone, or confined within private walls, but shared alike by strangers, to whom the advantage of his birth should be made known. It is as if the angel had said that a son would be born not to Zacharias alone, but would be the Teacher and Prophet of the whole people. The Papists have abused this passage for the purpose of introducing a profane custom in celebrating the birth-day of John. I pass over the disorderly scene of a procession accompanied by dancing and leaping, and licentiousness of every description, strangely enough employed in observing a day which they pretend to hold sacred, and even the amusements authorized on that day taken from magical arts and diabolical tricks, closely resembling the mysteries of the goddess Ceres. It is enough for me, at present, to show briefly that they absurdly torture the words of the angel to mean the annual joy of a birthday, while the angel restricts his commendation to that joy which all godly persons would derive from the advantage of his instruction. They rejoiced that a prophet was born to them, by whose ministry they were led to the hope of salvation,

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15. For he shall be great He confirms what he said about joy, for John had been selected for a great and extraordinary purpose. These words are not so much intended to extol his eminent virtues as to proclaim his great and glorious oﬀice; as Christ, when he declares that among them that are born of women there hath not risen a greater than John the Baptist, (Matthew 11:11,) refers less to the holiness of his life than to his ministry. What follows immediately afterwards, he shall drink neither wine nor strong drink, must not be understood to mean that John's abstemiousness was a singular virtue, but that God was pleased to distinguish his servant by this visible token, by which the world would acknowledge him to be a continual Nazarite. The priests too abstained from wine and strong drink, while they were performing their duties in the temple, (Leviticus 10:9.) The same abstinence was enjoined on the Nazarites, (Numbers 6:3,) until their vow should be fulfilled. By a striking mark God showed that John was dedicated to him to be a Nazarite for his whole life, as we learn was also the case with Samson, (Judges 13:3, 4.) But we must not on this ground imagine that the worship

of God consists in abstinence from wine, as apish copyists select some part of the actions of the fathers for an object of imitation. Only let all practice temperance, let those who conceive it to be injurious to drink wine abstain of their own accord, and let those who have it not endure the want with contentment. As to the word {σίκερα}, I fully agree with those who think that, like the Hebrew word {,}שכרit denotes any sort of manufactured wine.

He shall be filled with the Holy Ghost These words, I think, convey nothing more than that John would manifest such a disposition as would hold out the hope of future greatness. By disposition I mean not such as is found even in ungodly men, but what corresponds to the excellence of his oﬀice. The meaning is, the power and grace of the Spirit will appear in him not only when he shall enter upon his public employment, but even from the womb he shall excel in the gifts of the Spirit, which will be a token and pledge of his future character. From the womb, means from his earliest infancy. The power of the Spirit, I acknowledge, did operate in John, while he was yet in his mother's womb; but here, in my opinion, the angel meant something else, that John, even when a child, would be brought forward to the public gaze, accompanied by extraordinary commendation of the grace of God. As to fullness, there is no occasion for entering into the subtle disputations, or rather the trifling, of the sophists; for Scripture conveys nothing more by this word than the pre-eminent and very uncommon abundance of the gifts of the Spirit. We know, that to Christ alone the Spirit was given without measure, (John 3:34,) that we may draw out of his fullness, (John 1:16;) while to others it is distributed according to a fixed measure, (1 Corinthians 12:11; Ephesians 4:7.) But those who are more plentifully endued with grace beyond the ordinary capacity, are said to be full of the Holy Ghost. Now, as the more plentiful influence of the Spirit was in John an extraordinary gift of God, it ought to be observed that the Spirit is not bestowed on all from

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their very infancy, but only when it pleases God. John bore from the womb a token of future rank. Saul, while tending the herd, remained long without any mark of royalty, and, when at length chosen to be king, was suddenly turned into another man, (1 Samuel 10:6.) Let us learn by this example that, from the earliest infancy to the latest old age, the operation of the Spirit in men is free.

16. And many of the children of Israel shall he bring back These words show the shamefully dissolute conduct which then prevailed in the Church, for those in whom conversion to God could take place must have been apostates. And certainly corrupt doctrine, depraved morals, and disorderly government, were such as to render it next to a miracle that a very few continued in godliness. But if the ancient Church was so awfully dissolute, it is a frivolous pretext by which the Papists defend their own superstitions, that it is impossible for the Church to err, particularly since they include under this designation not the genuine and elect children of God, but the crowd of the ungodly.

But John appears to have more ascribed to him here than belongs to man. For conversion to God renews men to a spiritual life, and therefore is not only God's own work, but surpasses even the creation of men. In this way ministers might seem to be made equal, and even superior, to God viewed as Creator; since to be born again to a heavenly life is a greater work than to be born as mortals on the earth. The answer is easy; for when the Lord bestows so great praise on the outward doctrine, he does not separate it from the secret influence of his Spirit. As God chooses men to be his ministers whose services he employs for the edification of his Church, he at the same time operates by them, through the secret influence of his Spirit, that their labors may be eﬀicacious and fruitful. Wherever Scripture applauds this eﬀicacy in the ministry of men, let us learn to attribute it to the grace of the Spirit, without which the voice of man would have spent itself uselessly in the air. Thus, when Paul boasts that he is a minister of the Spirit, (2 Corinthians 3:6,) he claims nothing separately for himself, as if by his voice he penetrated into the hearts of men, but asserts the power and grace of the Spirit in his ministry. These expressions are worthy of remark; because Satan labors, with amazing contrivance, to lower the effect of doctrine, in order that the grace of the Spirit connected with it may be weakened. The outward preaching, I acknowledge, can do nothing separately or by itself; but as it is an instrument of divine power for our salvation, and through the grace of the spirit an eﬀicacious instrument, what God hath joined together let us not put asunder, (Matthew 19:6.)

That the glory of conversion and faith, on the other hand, may remain undivided with God alone, Scripture frequently reminds us that ministers are nothing in themselves; but in such cases he compares them with God, that no one may wickedly steal the honor from God and convey it to them. In short, those whom God, by the aid of the minister, converts to himself,

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are said to be converted by the minister, because he is nothing more than the hand of God; and both are expressly asserted in this passage. Of the eﬀicacy of the doctrine we have now said enough. That it lies not in the will and power of the minister to bring men back to God, we conclude from this that John did not indiscriminately bring all back, (which he would unquestionably have done, if every thing had yielded to his wish,) but only brought those back whom it pleased the Lord effectually to call. In a word, what is here taught by the angel is laid down by Paul in his Epistle to the Romans, that faith cometh by hearing, (Romans 10:17,) but that those only to whom the Lord inwardly reveals his arm (Isaiah 53:1; John 12:38) are so enlightened as to believe.

17. And he shall go before him By these words he points out what would be John's oﬀice, and distinguishes him by this mark from the other prophets, who received a certain and peculiar commission, while John was sent for the sole object of going before Christ, as a herald before a king. Thus also the Lord speaks by Malachi,

"Behold, I will send my messenger, and he shall prepare the way before me," (Malachi 3:1.)

In short, the calling of John had no other design than to secure for Christ a willing ear, and to prepare for him disciples. As to the angel making no express mention of Christ in this passage, but declaring John to be the usher or standard-bearer of the eternal God, we learn from it the eternal divinity of Christ. With the spirit and power of Elijah By the words spirit and power, I understand the power or excellency of the Spirit, with which Elijah was endued; for we must not here indulge in a dream like that of Pythagoras, that the soul of the prophet passed into the body of John, but the same Spirit of God, who had acted eﬀicaciously in Elijah, afterwards exerted a similar power and eﬀicacy in the Baptist. The latter term, power, is added, by way of exposition, to denote the kind of grace which was the loftiest distinction of Elijah, that, furnished with heavenly power, he restored in a wonderful manner the decayed worship of God; for such a restoration was beyond human ability. What John undertook was not less astonishing; and, therefore, we ought not to wonder if it was necessary for him to enjoy the same gift.

That he may bring back the hearts of the fathers Here the angel points out the chief resemblance between John and Elijah. He declares that he was sent to collect the scattered people into the unity of faith: for to bring back the hearts of the fathers is to restore them from discord to reconciliation;

from which it follows, that there had been some division which rent and tore asunder the people. We know how dreadful was the revolt of the people in the time of Elijah, how basely they had degenerated from the fathers, so as hardly to deserve to be reckoned the children of Abraham. Those who were thus disunited Elijah brought into holy harmony. Such was the reunion of parents

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with children, which was begun by John, and at length finished by Christ. Accordingly, when Malachi speaks of "turning the hearts of the fathers to the children," (Malachi 4:5,) he intimates that the Church would be in a state of confusion when another Elijah should appear; and what was that state is plain enough from history, and will more fully appear in the proper place. The doctrine of Scripture had degenerated through countless inventions, the worship of God was corrupted by very gross superstition, religion was divided into various sects, priests were openly wicked and Epicureans, the people indulged in every kind of wickedness; in short, nothing remained sound. The expression, bring back the hearts of the fathers to the children, is not literally true; for it was rather the children who had broken the covenant and departed from the right faith of their fathers, that needed to be brought back But though the Evangelist does not so literally express that order of bringing back, the meaning is abundantly obvious, that, by the instrumentality of

John, God would again unite in holy harmony those who had previously been disunited. Both clauses occur in the prophet Malachi, who meant nothing more than to express a mutual agreement.

But as men frequently enter into mutual conspiracies which drive them farther from God, the angel explains, at the same time, the nature of that bringing back which he predicts, the disobedient to the wisdom of the just. This deserves attention, that we may not foolishly allow ourselves to be classed with ungodly men under a false pretense of harmony. Peace is a sounding and imposing term, and, whenever the Papists meet with it in scripture, they eagerly seize upon it for the purpose of raising dislike against us, as if we, who are endeavoring to withdraw the world from its base revolt, and bring it back to Christ, were the authors of divisions. But this passage affords a fine exposure of their folly, when the angel explains the manner of a genuine and proper conversion; and declares its support and link to be the wisdom of the just Accursed then be the peace and unity by which men

agree among themselves apart from God.

By the wisdom of the just is unquestionably meant Faith, as, on the contrary, by the disobedient are meant Unbelievers. And certainly this is a remarkable encomium on faith, by which we are instructed, that then only are we truly wise unto righteousness when we obey the word of the Lord. The world too has its wisdom, but a perverse and therefore destructive wisdom, which is ever pronounced to be vanity; though the angel indirectly asserts that the shadowy wisdom, in which the children of the world delight, is depraved and accursed before God. This is therefore a settled point, that, with the view of becoming reconciled to each other, men ought first to return to peace with God.

What immediately follows about making ready a people prepared for the Lord, agrees with that clause, that John, as the herald of Christ, would go before his face, (Malachi 3:1;) for the design of his preaching was to make

the people attentive to hear the instruction of Christ. The Greek participle

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{κατεσκευασμένον}, it is true, does not so properly mean perfection as the form and adaptation by which things are fitted for their use. This meaning will not agree ill with the present passage. John was commissioned to fit or mould to Christ a people which, formerly ignorant and uneducated, had never shown a desire to learn.

Luke 1:18-20

LUKE 1:18-20

Luke 1:18-20 18. And Zacharias said to the angel, How shall I know this? for I am an old man, and my wife is at an advanced age. 19. And the angel answering said to him, I am Gabriel, who stand before God, and have been sent to speak to thee, and to convey to thee these glad tidings. 20. And, behold, thou shalt be dumb, and shalt not be able to speak, until the day when these things shall happen; because thou hast not believed my words, which shall be fulfilled in their time,

And Zacharias said to the angel Next follows the doubt of Zacharias, and the punishment which the Lord inflicted on his unbelief. He had prayed that he might obtain offspring, and now that it is promised, he distrusts, as if he had forgotten his own prayers and faith. It might, at first sight, appear harsh that God is so much offended by his reply. He brings forward his old age as an objection. Abraham did the same; and yet his faith is so highly applauded that Paul declares, he

"considered not his own body now dead, neither yet the deadness of Sarah's womb," (Romans 4:19,)

but unhesitatingly relied on the truth and power of God. Zacharias inquires how, or by what proof, he might arrive at certainty. But Gideon was not blamed for twice asking a sign, (Judges 6:17, 37, 39.) Nay more, we are shortly after this informed of Mary's objection, How shall this be, since I know not a man? (ver. 34,) which the angel passes over as if it contained

nothing wrong. How comes it then that God punishes Zacharias so severely, as if he had been guilty of a very heinous sin? I do acknowledge that, if the words only are considered, either all were equally to blame, or Zacharias did nothing wrong. But as the actions and words of men must be judged from the state of the heart, we ought rather to abide by the judgment of God, to whom the hidden secrets of the heart are naked and opened, (Hebrews 4:13.)

Unquestionably, the Lord beheld in Zacharias something worse than his

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words may bear, and therefore his anger was kindled against him for throwing back with distrust the promised favor. We have no right, indeed, to lay down a law to God which would not leave him free to punish in one the fault which he pardons in others. But it is very evident that the case of Zacharias was widely different from that of Abraham, or Gideon, or Mary. This does not appear in the words; and therefore the knowledge of it must be left to God, whose eyes pierce the depths of the heart. Thus God distinguishes between Sarah's laugh (Genesis 18:12) and Abraham's, (Genesis 17:17,) though the one apparently does not differ from the other. The reason why Zacharias doubted was, that, stopping at the ordinary course of nature, he ascribed less than he ought to have done to the power of God. They take a narrow and disparaging view of the works of God, who believe that he will do no more than nature holds out to be probable, as if his hand were limited to our senses or confined to earthly means. But it belongs to faith to believe that more can be done than carnal reason admits. Zacharias had no hesitation with regard to its being the voice of God, but as he looked too exclusively at the world, an indirect doubt arose in his mind if what he had heard would really happen. In that respect he did no slight injury to God, for he went so far as to reason with himself, whether God, who had undoubtedly spoken to him, should be regarded as worthy of credit.

At the same time, we ought to know that Zacharias was not so unbelieving as to turn aside wholly from the faith; for there is a general faith which embraces the promise of eternal salvation and the testimony of a free adoption. On the other hand, when God has once received us into favor, he gives us many special promises, — that he will feed us, will deliver us from dangers, will vindicate our reputation, will protect our life; — and so there is a special faith which answers particularly to each of these promises. Thus, it will sometimes happen, that one who trusts in God for the pardon of his sins, and for salvation, will waver on some point, — will be too much alarmed by the dread of death, too solicitous about daily food, or too anxious about his plans. Such was the unbelief of Zacharias; for while he held the root and foundation of faith, he hesitated only on one point, whether God would give to him a son. Let us know, therefore, that those who are perplexed or disturbed by weakness on some particular occasion do not entirely depart or fall off from the faith, and that, though the branches of faith are agitated by various tempests, it does not give way at the root. Besides, nothing was farther from the intention of Zacharias than to call in question the truth of a divine promise; but while he was convinced generally that God is faithful, he was cunningly drawn by the craft and wiles of Satan to draw a wicked distinction. It is all the more necessary for us to keep diligent watch: for which of us shall be secure against the snares of the devil, when we learn that a man so eminently holy, who had all his life maintained strict watchfulness over himself, was overtaken by them?

19. I am Gabriel By these words the angel intimates that it was not

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his veracity, but that of God who sent him, and whose message he brought, that had been questioned; and so he charges Zacharias with having offered an insult to God. To stand before God signifies to be ready to yield obedience. It implies that he is not a mortal man, but a heavenly spirits — that he did not fly hither at random, but, as became a servant of God, had faithfully performed his duty: and hence it follows that God, the author of the promise, had been treated with indignity and contempt in the person of his ambassador. Of similar import is the declaration of Christ, "he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me," (Luke 10:16.) Although the preaching of the gospel is not brought to

us from heaven by angels, yet, since God attested by so many miracles that he was its author, and since Christ, the Prince and Lord of angels, once published it with his own mouth, (Hebrews 1:2,) that he might give it a perpetual sanction, its majesty ought to make as deep an impression upon us, as if all the angels were heard loudly proclaiming its attestation from heaven. Nay, the apostle, in the Epistle to the Hebrews, not satisfied with elevating the word of the gospel, which speaks by the mouth of men, to an equality with the law brought by angels, draws an argument from the less to the greater.

"If the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of rewards" (Hebrews 2:2,)

"of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God," (Hebrews 10:29,)

whose "voice shakes not the earth only, but also heaven?" (Hebrews 12:26.) Let us learn to render to God the obedience of faith, which he values more highly than all sacrifices. Gabriel means the strength, or power, or pre-eminence of God, and this name is given to the angel on our account, to instruct us that we must not ascribe to angels any thing of their own, for whatever excellence they possess is from God. The Greek participle, {παρεστηκὼς}, (standing,) is in the past tense, but everybody knows that the past tense of such verbs is often taken for the present, and particularly when a continued act is expressed. The word {εὐαγγελίσασθαι} (to convey glad tidings) aggravates the crime of Zacharias; for he was ungrateful to God, who kindly promised a joyful and desirable event.

20. And, behold, thou shalt be dumb It was suitable that this kind of punishment should be inflicted on Zacharias, that, being dumb, he might await the fulfillment of the promise, which, instead of interrupting it by noisy murmurs, he ought to have heard in silence. Faith has its silence to lend an ear to the Word of God. It has afterwards its turn to speak and to answer Amen, according to that passage,

"I will say to them, Thou art my people, and they shall say, Thou art my God," (Hosea 2:23.)

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But as Zacharias had rashly interrupted the Word of God, he is not allowed this favor of breaking out immediately in thanksgiving, but is denied for a time the use of his tongue, which had been too forward. Yet God is pleased graciously to mitigate the punishment, first, by limiting its duration to ten months, and next by not withholding from Zacharias the favor which he was unworthy to enjoy. With the same gentleness does he treat us every day: for when our faith is weak, and we throw out many obstacles, the truth of God, in continuing to flow toward us, must of necessity break through them with a kind of violence. That is the angel's meaning, when he reproaches Zacharias with unbelief, and yet declares that those things which Zacharias did not believe would be accomplished in due time And so Zacharias is not a little relieved by learning that his fault has not made void the promise of God, which will afterwards be displayed in a more remarkable manner. It does sometimes happen that, notwithstanding the opposition made by unbelievers, the Lord bestows and fulfils what he had promised to them. We have a remarkable instance of this in King Ahaz, who rejected the promised safety, and yet was delivered from his enemies, (Isaiah 7:12.) But that resulted, without any advantage to him, in the salvation of the chosen people. It was otherwise with Zacharias, in whom the Lord chastises, and at the same time pardons, the weakness of faith.

Luke 1:21-25

LUKE 1:21-25

Luke 1:21-25 21. And the people were waiting for Zacharias, and wondered that he tarried in the temple. 22. And when he came out, he could not speak to them: and they perceived that he had seen a vision in the temple. And he made them to understand by signs, 21 and remained speechless. 23. And it happened, when the days of his oﬀice were fulfilled, he departed to his own house. 24. Now after these days Elisabeth his wife conceived, and hid herself five months, saying, 25. Thus hath the Lord done to me in the days when he looked, that he might take away my reproach among men.

21. And the people were waiting Luke now relates that the people were witnesses of this vision. Zacharias had tarried in the temple longer than usual. This leads to the supposition that something uncommon has happened to him. When he comes out, he makes known, by looks and gestures, that he has been struck dumb. There is reason to believe, also, that there were traces of alarm in his countenance. Hence they conclude that God has appeared to him. True, there were few or no visions in that age, but the people remembered that formerly, in the time of their fathers, they were of frequent occurrence. It is not without reason, therefore, that they draw this conclusion from obvious symptoms: for it was not an ordinary occurrence, [it was not a common accident, but rather an astonishing work of God,22 ] that he became suddenly dumb without disease, and after a more than ordinary delay came out of the temple in a state of amazement. The word temple, as we have already mentioned, is put for the sanctuary, where the altar of incense stood, (Exodus 30:1.) From this place the priests, after performing their sacred functions, were wont to go out into their own court, for the purpose of blessing the people.

23. When the days were fulfilled {Λειτουργία} is employed by Luke to

21Il leur donnoit a entendre par signes — Fr 22Ce n'estoit point un accident commun, mais plustost une ceuvre ad-mirable de Dieu — Fr.

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denote a charge or oﬀice, which passed, as we have said, to each of them in regular order, (1 Chronicles 24:3.) We are told that, when the time of his oﬀice had expired, Zacharias returned home. Hence we conclude that, so long as the priests were attending in their turns, they did not enter their own houses, that they might be entirely devoted and attached to the worship of God. For this purpose galleries were constructed around the walls of the temple, in which they had "chambers," (1 Kings 6:5.) The law did not, indeed, forbid a priest to enter his house, but, as it did not permit those who ate the show-bread to come near their wives, (1 Samuel 21:4,) and as many persons were disposed to treat sacred things in an irreverent manner, this was probably discovered to be a remedy, that, being removed from all temptations, they might preserve themselves pure and clear from every defilement. And they were not only discharged from intercourse with their wives, but from the use of wine and every kind of intoxicating drink, (Leviticus 10:9.) While they were commanded to change their mode of living,

it was advantageous for them not to depart from the temple, that the very sight of the place might remind them to cultivate such purity as the Lord had enjoined. It was proper also to withdraw every means of gratification, that they might devote themselves more unreservedly to their oﬀice.

The Papists of the present day employ this as a pretense for defending the tyrannical law of celibacy. They argue thus. The priests were formerly enjoined to withdraw from their wives, while they were engaged in religious services. Most properly is perpetual continence now demanded from the priests, who not in their turn, but every day, offer sacrifices; more especially since the importance of religious services is far higher than it was under the law. But I should like to know why they do not also abstain from wine and strong drink. For we are not at liberty to separate commandments which God has joined, so as to keep the one half and disregard the other. Intercourse with wives is not so expressly forbidden as the drinking of wine, (Ezekiel 44:21.) If, under the pretense of the law, the Pope enjoins celibacy

on his priests, why does he allow them wine? Nay, on this principle, all priests ought to be thrown into some retired apartments of the churches, to pass their whole life immured in prisons, and excluded from the society of women and of the people.

It is now abundantly clear that they wickedly shelter themselves under the law of God, to which they do not adhere. But the full solution of the diﬀiculty depends on the distinction between the law and the gospel. A priest stood in the presence of God, to expiate the sins of the people, to be, as it were, a mediator between God and men. He who sustained that character ought to have had something peculiar about him, that he might be distinguished from the common rank of men, and recognised as a figure of the true Mediator. Such, too, was the design of the holy garments and the anointing. In our day the public ministers and pastors of the church have nothing of this description. I speak of the ministers whom Christ has

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appointed to feed his flock, not of those whom the Pope commissions, as executioners rather than priests, to murder Christ. Let us therefore rest in the decision of the Spirit, which pronounces that "marriage is honorable in all," (Hebrews 13:4.)

24. And hid herself This appears very strange, as if she had been ashamed of the blessing of God. Some think that she did not, venture to appear in public, so long as the matter was uncertain, for fear of exposing herself to ridicule, if her expectation were disappointed. In my opinion, she was so fully convinced of the promise made to her, that she had no doubt of its accomplishment. When she saw a severe punishment inflicted on her husband for "speaking unadvisedly with his lips," (Psalm 106:33,) did she, for five successive months, cherish in her mind a similar doubt? But her words show clearly that her expectation was not doubtful or uncertain. By saying, thus hath the Lord done to me, she expressly and boldly aﬀirms that his favor was ascertained. There might be two reasons for the delay. Until this extraordinary work of God was manifest, she might hesitate to expose it to the diversified opinions of men, for the world frequently indulges in light, rash, and irreverent talking about the works of God. Another reason might be that, when she was all at once discovered to be pregnant, men might be more powerfully excited to praise God. [For, when the works of God show themselves gradually, in process of time we make less account of them than if the thing had been accomplished all at once, without our having ever heard of it—Fr.] It was not, therefore, on her own account, but rather with a view to others, that Elisabeth hid herself

25. Thus hath the Lord done to me She extols in private the goodness of God, until the time is fully come for making it generally known. There is reason to believe that her husband had informed her by writing of the promised offspring, in consequence of which she aﬀirms with greater certainty and freedom that God was the author of this favor. This is confirmed by the following words, when he looked, that he might take away my reproach; for she assigns it as the cause of her barrenness that the favor of God had been at that time withdrawn from her. Among earthly blessings, Scripture speaks in the highest terms of the gift of offspring. And justly: for, if the productiveness of the inferior animals is his blessing, the increase and fruitfulness of the human race ought to be reckoned a much higher favor. It is no small or mean honor, that God, who alone is entitled to be regarded as a Father, admits the children of the dust to share with him this title. Let us, therefore, hold this doctrine, that

"children are an heritage of the Lord, and the fruit of the womb is his reward," (Psalm 127:3.)

But Elisabeth looked farther; for, though barren and old, she had conceived by a remarkable miracle, and contrary to the ordinary course of nature.

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That he might take away my reproach Not without reason has barrenness been always accounted a reproach: for the blessing of the womb is enumerated among the signal instances of the divine kindness. Some think that this was peculiar to the ancient people: because Christ was to come from the seed of Abraham. But this had no reference, except to the tribe of Judah. Others think more correctly that the multiplication of the holy people was happy and blessed, as was said to Abraham, "I will make thy seed as the dust of the earth," (Genesis 13:16;) and again,

"Tell the stars, if thou be able to number them: so shall thy seed be," (Genesis 15:5.)

But we ought to connect the universal blessing, which extends to the whole human race, with the promise made to Abraham, which is peculiar to the church of God, (Genesis 13:15.) Let parents learn to be thankful to God for the children which he has given them, and let those who have no offspring acknowledge that God has humbled them in this matter. Elisabeth speaks of it exclusively as a reproach among men: for it is a temporal chastisement, from which we will suffer no loss in the kingdom of heaven.

Luke 1:26-33

LUKE 1:26-33

Luke 1:26-33 26. Now in the sixth month the angel Gabriel was sent by God to a city of Galilee, named Nazareth, 27. To a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28. And the angel, coming in to her, said, Hail, thou who hast found favor, the Lord is with thee: blessed art thou among women. 29. But when she had seen him, she was agitated by his address, and was considering what that salutation would be. 30. And the angel saith to her, Fear not, Mary: for thou hast found favor with God. 31. Behold, thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name JESUS. 32. He shall be great, and shall be called the Son of the Highest; and the Lord God will give to him the throne of David his father: 33. And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

26. Now in the sixth month It was a wonderful dispensation of the divine purpose, and far removed from the ordinary judgment of men, that God determined to make the beginning of the generation of the herald more illustrious than that of his own Son. The prophecy respecting John was published in the temple and universally known: Christ is promised to a virgin in an obscure town of Judea, and this prophecy remains buried in the breast of a young woman. But it was proper that, even from the birth of Christ, that saying should be fulfilled,

"it pleased God by foolishness to save them that believe," (1 Corinthians 1:21.)

The treasure of this mystery was committed by him to a virgin in such a manner, that at length, when the proper time came, it might be communicated to all the godly. It was, I own, a mean kind of guardianship; but whether for trying the humility of faith, or restraining the pride of the ungodly, it was the best adapted. Let us learn, even when the reason does not immediately appear, to submit modestly to God, and let us not be ashamed

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to receive instruction from her who carried in her womb Christ the eternal "wisdom of God," (1 Corinthians 1:24.) There is nothing which we should

more carefully avoid than the proud contempt that would deprive us of the knowledge of the inestimable secret, which God has purposely "hid from the wise and prudent, and revealed" to the humble and "to babes," (Luke 10:21.)

It was, I think, for the same reason that he chose a virgin betrothed to a man There is no foundation for Origen's opinion, that he did this for the

purpose of concealing from Satan the salvation which he was preparing to bestow on men. The marriage was a veil held out before the eyes of the world, that he who was commonly "supposed to be the son of Joseph" (Luke 3:23) might at length be believed and acknowledged by the godly to be the Son of God. Yet the entrance of Christ into the world was not destitute of glory; for the splendor of his Godhead was manifested from the commencement by his heavenly Father. Angels announced that "a Savior was born," (Luke 2:11;) but their voice was only heard by the shepherds, and traveled no farther. One miracle, — everywhere published by "the wise men who came from the east," (Matthew 2:1) that they had seen a star which proclaimed the

birth of the Highest King,—may have been highly celebrated. Yet we see how God kept his Son, as it were, in concealment, until the time of his full manifestation arrived, and then erected for him a platform, that he might be beheld by all.

The participle {μεμνηστευμένην}, which is employed by the Evangelist, signifies that the virgin had then been engaged to her bridegroom, but was not yet given as a wife to her husband. For it was customary among Jewish parents to keep their daughters some time at home, after they had been betrothed to men; otherwise, the law relating to the seduction of a "betrothed damsel" (Deuteronomy 22:23) would have been unnecessary. Luke says that Joseph was of the house of David; for families are usually reckoned by the

names of the men; but on this point we shall speak more fully in another place.

28. Hail, thou who hast obtained favor The angel's commission being of an astonishing and almost incredible description, he opens it with a commendation of the grace of God. And certainly, since our limited capacities admit too slender a portion of knowledge for comprehending the vast greatness of the works of God, our best remedy is, to elevate them to meditation on his boundless grace. A conviction of the Divine goodness is the entrance of faith, and the angel properly observes this order, that, after preparing the heart of the virgin by meditation on the grace of God, he may enlarge it to receive an incomprehensible mystery. For the participle {κεχαριτωμένη}, which Luke employs, denotes the undeserved favor of God. This appears more clearly from the Epistle to the Ephesians, (1:6,) where, speaking of our reconciliation to God, Paul says, God "hath made us accepted ({ἐχαρίτωσεν}) in the Beloved:" that is, he has received into his favor, and embraced with kindness, us who were formerly his enemies.

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The angel adds, the Lord is with thee To those on whom he has once bestowed his love God shows himself gracious and kind, follows and "crowns them with loving-kindness," (Psalm 103:4.) Next comes the third clause, that she is blessed among women. Blessing* is here put down as the result and proof of the Divine kindness. The word Blessed does not, in my opinion, mean, Worthy of praise; but rather means, Happy. Thus, Paul often supplicates for believers, first "grace" and then "peace," (Romans 1:7; Ephesians 1:2,) that is, every kind of blessings; implying that we shall then be truly happy and rich, when we are beloved by God, from whom all blessings

proceed. But if Mary's happiness, righteousness, and life, flow from the undeserved love of God, if her virtues and all her excellence are nothing more than the Divine kindness, it is the height of absurdity to tell us that we should seek from her what she derives from another quarter in the same manner as ourselves. With extraordinary ignorance have the Papists, by an enchanter's trick, changed this salutation into a prayer, and have carried their folly so

far, that their preachers are not permitted, in the pulpit, to implore the grace of the Spirit, except through their Hail, Mary*23 But not only are these words

a simple congratulation. They unwarrantably assume an oﬀice which does not belong to them, and which God committed to none but an angel. Their silly ambition leads them into a second blunder, for they salute a person who is absent.

29. When she had seen him, she was agitated Luke does not say that she was agitated by the presence of the angel, but by his address. Why then does

he also mention his presence?24 The reason, I think, is this. Perceiving in the angel something of heavenly glory, she was seized with sudden dread arising out of reverence for God. She was agitated, because she felt that she had received a salutation, not from a mortal man, but from an angel of God. But Luke does not say that she was so agitated as to have lost recollection. On the contrary, he mentions an indication of an attentive and composed mind; for he afterwards adds, and was considering what that salutation would be: that is, what was its object, and what was its meaning. It instantly occurred to her that the angel had not been sent for a trifling purpose. This example reminds us, first, that we ought not to be careless observers of the works of God; and, secondly, that our consideration of them ought to be regulated by fear and reverence.

30. Fear not, Mary He bids her lay aside fear. Let us always remember— what arises from the weakness of the flesh—that, whenever the feeblest ray of the Divine glory bursts upon us, we cannot avoid being alarmed. When we become aware, in good earnest, of the presence of God, we cannot think of it apart from its effects.25 Accordingly, as we are all amenable to his tribunal,

23"Ave, Maria." 24"Cur ergo aspectus etiam meminit?" Calvin's allusion is brought out more clearly in his own vernacular. "Pourquoy donc dit-il, Quand elle l'eut veu?" — "Why then does he say, When she had seen him?"

25"Neque otiosam imaginari licet." — "Car nous ne pouvons point apprehender à bon escient

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fear gives rise to trembling, until God manifests himself as a Father. The holy virgin saw in her own nation such a mass of crimes, that she had good reason for dreading heavier punishments. To remove this fear, the angel declares that he has come to certify and announce an inestimable blessing. The Hebrew idiom, Thou hast found favor, is used by Luke instead of, "God has been merciful to thee:" for a person is said to find favor, not when he has sought it, but when it has been freely offered to him. Instances of this are so well known, that it would be of no use to quote them.

31. Behold, thou shalt conceive in thy womb The angel adapts his words, first to Isaiah's prophecy, (Isaiah 7:14,) and next to other passages of the Prophets, with the view of affecting more powerfully the mind of the virgin: for such prophecies were well known and highly esteemed among the godly. At the same time, it ought to be observed that the angel did not merely speak in private to the ear of the virgin, but brought glad tidings, ({εὐαγγέλιον},) which were shortly afterwards to be published throughout the whole world. It was not without the purpose of God, that the agreement, between ancient prophecies and the present message respecting the manifestation of Christ, was so clearly pointed out. The word conceive is enough to set aside the dream of Marcion and Manichaeus: for it is easy to gather from it that Mary brought forth not an ethereal body or phantom, but the fruit which she had previously conceived in her womb.

Thou shalt call his name Jesus The reason of the name is given by Matthew: for he shall save his people from their sins, (Matthew 1:21.) And so the name contains a promise of salvation, and points out the object for which Christ was sent by the Father into the world, as he tells us that he "came not to judge the world, but to save the world," (John 12:47.) Let us

remember that not by the will of men, but by the command of God, was this name given to him by the angel, that our faith may have its foundation, not in earth, but in heaven. It is derived from the Hebrew word {,}ישעsalvation, from which comes {,}הושיעwhich signifies to save. It is a waste of ingenuity to contend that it differs from the Hebrew name {( ,}יהושועJehoshua or Joshua.) The Rabbins everywhere write the word Jesu; and they do this with evident malice, that they may not bestow on Christ an honorable name, but, on the contrary, may insinuate that he is some pretended Jew. Their manner of writing it, accordingly, is of no more importance than the barking of a dog. The objection that it is far beneath the dignity of the Son of God to have a name in common with others, might equally apply to the name Christ, or Anointed But the solution of both is easy. What was exhibited in shadow

under the law is fully and actually manifested in the Son of God; or, what was then a figure is in him a substance. There is another objection of as little weight. They assert that the name of Jesus is not worthy of veneration and awe, that at the name of Jesus every knee should bow, (Philippians 2:9, 10,) if it does not belong exclusively to the Son of God. For Paul does not

la presence de Dieu, sinon avec ses effects."

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attribute to him a magical name, as if in its very syllables majesty resided, but his language simply means that Christ has received from the Father the highest authority, to which the whole world ought to submit. Let us then bid adieu to such imaginations, and know, that the name Jesus was given to Christ, in order that believers may be instructed to seek in him what had formerly been shadowed out under the Law.

32. He shall be great The angel had said the same thing about John the Baptist, and yet did not intend to make him equal to Christ. But the Baptist is great in his own class, while the greatness of Christ is immediately explained to be such as raises him above all creatures. For to him alone this belongs as his own peculiar prerogative to be called the Son of God. So the apostle argues.

Unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? (Hebrews 1:5.)

Angels and kings, I admit, are sometimes dignified with this title in Scripture; but they are denominated in common the sons of God, on account of their high rank. But it is perfectly clear and certain, that God distinguishes his own Son from all the others, when he thus addresses him particularly, Thou art my Son, (Psalm 2:7.) Christ is not confounded either with angels or with men, so as to be one of the multitude of the sons of God; but what is given to him no other has a right to claim. The sons of God are kings, not certainly by natural right, but because God has bestowed on them so great an honor. Even angels have no right to this distinction, except on account of their high rank among creatures, in subordination to the Great Head, (Ephesians 1:21.) We too are sons, but by adoption, which we obtain by faith; for we have it not from nature: Christ is the only Son, the only-begotten of the Father, (John 1:14.)

The future tense of the verb, he shall be called the Son of the Highest, is tortured by that filthy dog26 Servetus to prove that Christ is not the eternal Son of God, but began to be so considered, when he took upon him our flesh. This is an intolerable slander. He argues that Christ was not the Son of God before he appeared in the world clothed with flesh; because the angel says, He shall be called On the contrary, I maintain, the words of the angel mean nothing more than that he, who had been the Son of God from eternity, would be manifested as such in the flesh, (1 Timothy 3:16;) for to be called denotes clear knowledge. There is a wide difference between the two

statements, — that Christ began to be the Son of God, which he was not before, — and that he was manifested among men, in order that they might know him to be the person who had been formerly promised. Certainly, in

26The use of such epithets may not be easily reconciled to the refinements of modern taste; but, three centuries ago, few readers would be startled by them, and they are much more sparingly employed by Calvin than by many of his contemporaries. Not to mention that Paul says, Beware of dogs, (Philippians 3:2,) and that the statement, Without are dogs, (Revelation 22:15,) bears the impress of the Alpha and Omega, (Revelation 22:13,) Servetus, to whom the epithet "filthy" is applied, had denied the fundamental doctrine of our Lord's supreme Divinity, and had luxuriated in the most revolting and blasphemous expressions. — Ed.

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every age God has been addressed by his people as a Father, and hence it follows, that he had a Son in heaven, from whom and by whom men obtained the sonship. For men take too much upon them, if they venture to boast of being the sons of God, in any other respect than as members of the only-begotten Son, (John 1:18.) Certain it is, that confidence in the Son alone, as Mediator, inspired the holy fathers with confidence to employ so honorable an address. That more complete knowledge, of which we are now speaking, is elsewhere explained by Paul to mean, that we are now at liberty not only to call God our Father, but boldly to cry, Abba, Father, (Romans 8:15; Galatians 4:6.) The Lord God will give unto him the throne of his father David We have said that the angel borrows from the prophets the titles which he bestows on Christ, in order that the holy virgin might more readily acknowledge him to be the Redeemer formerly promised to the fathers. Whenever the prophets speak of the restoration of the church, they direct all the hope of believers to the kingdom of David, so that it became a common maxim among the Jews, that the safety of the church would depend on the prosperous condition of that kingdom, and that nothing was more fitting and suitable to the oﬀice of the Messiah than to raise up anew the kingdom of David. Accordingly, the name of David is sometimes applied to the Messiah. "They shall serve the Lord their God, and David their king," (Jeremiah 30:9.) Again, "my servant David shall be a prince among them," (Ezekiel 34:24; 37:24.) "They shall seek the Lord their God, and David their king," (Hosea 3:5.) The passages in which he is called "the son of David" are suﬀiciently well known. In a word, the angel declares that in the person of Christ would be fulfilled the prediction of Amos, "In that day will I raise up the tabernacle of David that is fallen," (Amos 9:11.)

33. And he shall reign over the house of Jacob As salvation was promised, in a peculiar manner, to the Jews, (the covenant having been made with their father Abraham, Genesis 17:7,) and Christ, as Paul informs us, "was a minister of the circumcision," (Romans 15:8,) the angel properly fixed his reign in that nation, as its peculiar seat and residence. But this is in perfect accordance with other predictions, which spread and extend the kingdom of Christ to the utmost limits of the earth. By a new and wonderful adoption, God has admitted into the family of Jacob the Gentiles, who formerly were strangers; though in such a manner that the Jews, as the first-born, held a preferable rank; as it is said, "The Lord shall send the rod of thy strength out of Zion," (Psalm 110:3.) Christ's throne was, therefore, erected among the people of Israel, that he might thence subdue the whole world. All whom he has joined by faith to the children of Abraham are accounted the true Israel. Though the Jews, by their revolt, have separated themselves from the church of God, yet the Lord will always preserve till the end some "remnants" (Romans 11:5;) for his "calling is without repentances" (Romans 11:29.) The

body of the people is apparently cut off; but we ought to remember the

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mystery of which Paul speaks, (Romans 11:25,) that God will at length

gather some of the Jews out of the dispersion. Meanwhile, the church, which is scattered through the whole world, is the spiritual house of Jacob; for it drew its origin from Zion.

For ever The angel points out the sense in which it was so frequently predicted by the prophets that the kingdom of David would be without end. It was only during his own reign and that of Solomon, that it remained wealthy and powerful Rehoboam, the third successor, hardly retained a tribe and a half. The angel now declares that, when it has been established in the person of Christ, it will not be liable to destruction, and, to prove this, employs the words of Daniel, (7:14,) of his kingdom there shall be no end27

Though the meaning of the words is, that God will for ever protect and defend the kingdom of Christ and the church, so that it shall not perish on the earth "as long as the sun and moon endure," (Psalm 72:5, 17,) yet its true perpetuity relates to the glory to come. So then, believers follow each other in this life, by an uninterrupted succession, till at length they are gathered together in heaven, where they shall reign without end.

27Daniel's prediction referred to runs thus: "His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." The angel does not employ these words; but his departure from them is not strongly marked, and it can scarcely be doubted that he had this passage in his eye. — Ed.

Luke 1:34-38

LUKE 1:34-38

Luke 1:34-38 34. And Mary said to the angel, How shall this be, since I know not a man? 35. And the angel answering said to her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: wherefore also the holy thing which shall be born shall be called the Son of God. 36. And, behold, Elisabeth thy cousin, even she hath conceived a son in her old age, and this is the sixth month to her who was called barren: 37. For no word shall be impossible with God. 38. And Mary said, Behold the handmaid of the Lord: be it unto me according to thy word. And the angel departed from her.

34. How shall this be? The holy virgin appears to confine the power of God within as narrow limits as Zacharias had formerly done; for what is beyond the common order of nature, she concludes to be impossible. She reasons in this manner. I know not a man: how then can I believe that what you tell me will happen? We ought not to give ourselves very much trouble,28 to acquit her of all blame. She ought immediately to have risen by faith to the boundless power of God, which is not at all lettered to natural means, but sways the whole world. Instead of this, she stops at the ordinary way of generation. Still, it must be admitted that she does not hesitate or inquire in such a manner as to lower the power of God to the level of her senses; but is only carried away by a sudden impulse of astonishment to put this question. That she readily embraced the promise may be concluded from this, that, though many things presented themselves on the opposite side, she has no doubt but on one point.

She might instantly have objected, where was that throne of David? for all the rank of kingly power had been long ago set aside, and all the luster

28"Nec vero magnopere laborandum est." This is bold language, and must have sounded harsh and irreverent to a Popish ear: but in his French version Calvin uses still less ceremony. "We must not tease ourselves much to find out a way of vindicating her entirely" — "Or il ne nous faut pas beaucoup tormenter a trouver facon de la justifier entierement." — Ed.

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of royal descent had been extinguished. Unquestionably, if she had formed her opinion of the matter according to the judgment of the flesh, she would have treated as a fable what the angel had told her. There can be no doubt that she was fully convinced of the restoration of the church, and easily gave way to what the flesh would have pronounced to be incredible. And then it is probable that the attention of the public was everywhere directed at that time to the prediction of Isaiah, in which God promises that he would raise up a rod out of the despised stem of Jesse, (Isaiah 11:1.) That persuasion of the kindness of God, which had been formed in the mind of the virgin, led her to admit, in the fullest manner, that she had received a message as to raising up anew the throne of David. If it be objected that there was also another prediction, a virgin shall conceive and bear a son, (Isaiah 7:14,) I reply, that this mystery was then very imperfectly understood. True, the Fathers expected the birth of a King, under whose reign the people of God would be happy and prosperous; but the manner of its accomplishment lay concealed, as if it had been hidden by a veil. There is no wonder, therefore, if the holy virgin puts a question on a subject hitherto unknown to her.

The conjecture which some have drawn from these words, that she had formed a vow of perpetual virginity, is unfounded and altogether absurd. She would, in that case, have committed treachery by allowing herself to be united to a husband, and would have poured contempt on the holy covenant of marriage; which could not have been done without mockery of God. Although the Papists have exercised barbarous tyranny on this subject, yet they have never proceeded so far as to allow the wife to form a vow of continence at her own pleasure. Besides, it is an idle and unfounded supposition that a monastic life existed among the Jews.

We must reply, however, to another objection, that the virgin refers to the future, and so declares that she will have no intercourse with a man. The probable and simple explanation is, that the greatness or rather majesty of the subject made so powerful an impression on the virgin, that all her senses were bound and locked up in astonishment. When she is informed that the Son of God will be born, she imagines something unusual, and for that reason leaves conjugal intercourse out of view. Hence she breaks out in amazement, How shall this be? And so God graciously forgives her, and replies kindly

and gently by the angel, because, in a devout and serious manner, and with admiration of a divine work, she had inquired how that would be, which, she was convinced, went beyond the common and ordinary course of nature. In a word, this question was not so contrary to faith, because it arose rather from admiration than from distrust.

35. The Holy Ghost shall come upon thee The angel does not explain the manner, so as to satisfy curiosity, which there was no necessity for doing. He only leads the virgin to contemplate the power of the Holy Spirit, and to surrender herself silently and calmly to his guidance. The word {ἐπελεύσεται}, shall come upon, denotes that this would be an extraordinary work, in which

HARMONY OF THE EVANGELISTS

natural means have no place. The next clause is added by way of exposition, and the power of the Highest shall overshadow thee: for the Spirit may be

regarded as the essential power of God, whose energy is manifested and exerted in the entire government of the world, as well as in miraculous events. There is an elegant metaphor in the word {ἐπισκιάσει}, overshadow. The power of God, by which he guards and protects his own people, is frequently compared in Scripture to a shadow, (Psalm 17:8; 57:1; 91:1.) But it appears to have another and peculiar meaning in this passage. The operation of the Spirit would be secret, as if an intervening cloud did not permit it to be beheld by the eyes of men. Now, as God, in performing miracles, withholds from us the manner of his proceedings, so what he chooses to conceal from us ought to be viewed, on our part, with seriousness and adoration.

Therefore also the holy thing which shall be born This is a confirmation of the preceding clause: for the angel shows that Christ must not be born by ordinary generation,29 that he may be holy, and that he may be the Son of God; that is, that in holiness and glory he may be high above all creatures,

and may not hold an ordinary rank among men. Heretics, who imagine that he became the Son of God after his human generation, seize on the particle therefore as meaning that he would be called the Son of God, because he was

conceived in a remarkable manner by the power of the Holy Spirit. But this is a false conclusion: for, though he was manifested to be the Son of God in the flesh, it does not follow that he was not the Word begotten of the Father before the ages. On the contrary, he who had been the Son of God in his eternal Godhead, appeared also as the Son of God in human flesh. This passage not only expresses a unity of person in Christ, but at the same time points out that, in clothing himself with human flesh, Christ is the Son of God. As the name, Son of God, belonged to the divine essence of Christ from the beginning, so now it is applied unitedly to both natures, because the secret and heavenly manner of generation has separated him from the ordinary rank of men. In other passages, indeed, with the view of asserting that he is truly man, he calls himself the Son of man, (John 5:27;) but the truth of his human nature is not inconsistent with his deriving peculiar honor above all others from his divine generation, having been conceived out of the ordinary way of nature by the Holy Spirit. This gives us good reason for growing confidence, that we may venture more freely to call God our Father, because his only Son, in order that we might have a Father in common with him, chose to be our brother.

It ought to be observed also that Christ, because he was conceived by a spiritual power, is called the holy seed For, as it was necessary that he should be a real man, in order that he might expiate our sins, and vanquish death and Satan in our flesh; so was it necessary, in order to his cleansing others, that he should be free from every spot and blemish, (1 Peter 1:19.) Though Christ was formed of the seed of Abraham, yet he contracted no

29"Christum opportere absque viri et mulieris coitu nasci."

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defilement from a sinful nature; for the Spirit of God kept him pure from the very commencement: and this was done not merely that he might abound in personal holiness, but chiefly that he might sanctify his own people. The manner of conception, therefore, assures us that we have a Mediator separate from sinners, (Hebrews 7:26.)

36. And, behold, Elisabeth thy cousin By an instance taken from her own relatives, the angel encourages the faith of Mary to expect a miracle. If neither the barrenness nor the old age of Elisabeth could prevent God from making her a mother, there was no better reason why Mary should confine her view within the ordinary limits of nature, when she beheld such a demonstration of divine power in her cousin He mentions expressly the sixth month; because in the fifth month a woman usually feels the child

quicken in the womb, so that the sixth month removes all doubt. True, Mary ought to have placed such a reliance on the bare word of God as to require no support to her faith from any other quarter; but, to prevent farther hesitation, the Lord condescends to strengthen his promise by this new aid. With equal indulgence does he cheer and support us every day; nay, with

greater indulgence, because our faith is weaker. That we may not doubt his truth, testimonies to confirm it are brought by him from every direction.

A question arises, how Elisabeth, who was of the daughters of Aaron, (ver. 5,) and Mary, who was descended from the stock of David, could be cousins This appears to be at variance with the law, which prohibited women from marrying into a different tribe from their own, (Numbers 36:6.) With respect to the law, if we look at its object, it forbade those intermarriages only which might "remove inheritances from tribe to tribe," (Numbers 36:7.) No such danger existed, if any woman of the tribe of Judah married a priest, to whom an inheritance could not be conveyed. The same argument would hold if a woman of the tribe of Levi passed into another tribe. It is possible that the mother of the holy virgin might be descended from the family of Aaron, and so her daughter might be cousin to Elisabeth.

37. For no word shall be impossible with God If we choose to take {ῥη̑μα}, word, in its strict and native sense, the meaning is, that God will do what he

hath promised, for no hinderance can resist his power. The argument will be, God hath promised, and therefore he will accomplish it; for we ought not to allege any impossibility in opposition to his word But as a word often means a thing in the idiom of the Hebrew language, (which the Evangelists followed, though they wrote in Greek,)30 we explain it more simply, that nothing is impossible with God We ought always, indeed, to hold it as a maxim, that

they wander widely from the truth who, at their pleasure, imagine the power of God to be something beyond his word; for we ought always to contemplate his boundless power, that it may strengthen our hope and confidence. But it is idle, and unprofitable, and even dangerous, to argue what God can do unless we also take into account what he resolves to do. The angel does here

30"Laquelle ont suivie les Evangelistes, combien qu'ils escrivissent en Grec." — Fr.

HARMONY OF THE EVANGELISTS

what God frequently does in Scripture, employs a general doctrine to confirm one kind of promise. This is the true and proper use of a general doctrine, to apply its scattered promises to the present subject, whenever we are uneasy or distressed; for so long as they retain their general form, they make little impression upon us. We need not wonder if Mary is reminded by the angel of the power of God; for our distrust of it diminishes very greatly our confidence in the promises. All acknowledge in words that God is Almighty; but, if he promises any thing beyond what we are able to comprehend, we remain in doubt.31 Whence comes this but from our ascribing to his power nothing more than what our senses receive? Thus Paul, commending the faith of Abraham, says, that he

"gave glory to God, being fully persuaded that what he had promised he was able also to perform," (Romans 4:20, 21.)

In another passage, speaking of the hope of eternal life, he sets before him the promise of God. "I know," says he,

"whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him," (2 Timothy 1:12.)

This may seem to be a small portion of faith; for no man, however wicked, openly denies God's claim to be Almighty. But he who has the power of God firmly and thoroughly fixed in his heart will easily surmount the other obstacles which present themselves to faith. It ought to be observed, however, that the power of God is viewed by true faith, if I may use the expression, as eﬀicacious32 For God is and wishes to be acknowledged as powerful, that

by the accomplishment itself he may prove his faithfulness.

38. Behold the handmaid of the Lord The holy virgin does not allow herself to dispute any farther: and yet many things might unquestionably have obtruded themselves, to repress that faith, and even to draw off her attention from what was said to her by the angel. But she stops the entrance of opposing arguments, and compels herself to obey. This is the real proof of faith, when we restrain our minds, and, as it were, hold them captive, so that they dare not reply this or that to God: for boldness in disputing, on the other hand, is the mother of unbelief. These are weighty expressions, Behold the handmaid of the Lord: for she gives and devotes herself unreservedly to

God, that he may freely dispose of her according to his pleasure. Unbelievers withdraw from his hand, and, as far as lies in their power, obstruct his work: but faith presents us before God, that we may be ready to yield obedience. But if the holy virgin was the handmaid of the Lord, because she yielded herself submissively to his authority, there cannot be worse obstinacy than to fly from him, and to refuse that obedience which he deserves and requires. In a word, as faith alone makes us obedient servants to God, and gives us

31"Haesitamus." — "We are in a state of uncertainty, without being able to convince ourselves of it." — "Nous sommes en branle sans pouvoir nous y asseurer." — Fr.

32"Effectualem." — "We must observe that true faith apprehends the power of God, not in the air, but with its results." — "Il faut noter que la vraye foy apprehende la puissance de Dieu, non point en l'alr, mais avec ses effects."

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up to his power, so unbelief makes us rebels and deserters. Be it unto me This clause may be interpreted in two ways. Either the holy virgin, leaving her former subject,33 betakes herself suddenly to prayers and supplications; or, she proceeds in the same strain34 to yield and surrender herself to God. I interpret it simply that she is convinced of the power of God, follows cheerfully where he calls, trusts also to his promise, and not only expects, but eagerly desires, its accomplishment. [We must also observe that she is convinced on the word of the angel, because she knows that it proceeded from God: valuing its credit, not with reference to him who was its messenger, but with reference to him who was its author.35 ]

33"Laissant son premier propos." 34"Uno contextu." — "En continuant le fil de son propos." 35"Il faut aussi noter qu'elle s'asseure sur la parole de l'Ange, par ce qu'elle sait qu'elle est procedee de Dieu: pesant la dignite d'icelle non a cause de celuy qui en estoit le messager, mais a cause de celui qui en estoit l'autheur."

Luke 1:39-45

LUKE 1:39-45

Luke 1:39-45 39. And Mary arising in those days went into the mountainous parts 36

with haste, into a city of Judah, 40. And entered into the house of Zacharias, and saluted Elisabeth. 41. And it happened, when Elisabeth heard the salutation of Mary, the babe started 37 in her womb, and Elisabeth was filled with the Holy Ghost, 42. And exclaimed with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43. And whence is this to me, that the mother of my Lord should come to me? 44. For lo, when the voice of thy salutation was made 38 in my ears, the babe started for joy in my womb. 45. And blessed is she who believed: for there shall be a fulfillment 39 to those things which have been told her by the Lord. 40

39. And Mary arising This departure mentioned by Luke proves that Mary's faith was not of a transitory nature: for the promise of God does not fade away with the presence of the angel, but is impressed upon her mind. The haste indicates a sincere and strong affection. We may infer from it that the Virgin disregarded every thing else and formed a just estimate of this grace of God. But it may be inquired, what was her object in undertaking this journey? It certainly was not made for the mere purpose of inquiry: for she cherished in her heart by faith the Son of God as already conceived in her womb. Nor do I agree with those who think that she came for the purpose of congratulating Elisabeth.41 I think it more probable that her object was, partly to increase and strengthen her faith, and partly to celebrate the grace

36"In montana;" — "et s'en alla hastivement aux montagnes;" — "and went away hastily to the mountains."

37"L'enfant tressaillit." 38"Facta est;" — "est parvenue a mes aureilles;" — "reached my ears." 39"Complementum erit." 40"Car les choses qui luy ont este dites par le Seigneur luy seront accomplies." — "For the things which were told her by the Lord shall be accomplished to her."

41"Gratulandi causa;" — "pour faire caresse a sa cousine."

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of God which both had received.42

There is no absurdity in supposing, that she sought to confirm her faith by a view of the miracle, which had been adduced to her with no small effect by the angel. For, though believers are satisfied with the bare word of God, yet they do not disregard any of his works which they find to be conducive to strengthen their faith. Mary was particularly bound to receive the assistance which had been offered, unless she chose to reject what the Lord had freely given to her. Besides, the mutual interview might arouse both Elisabeth and herself to higher gratitude, as is evident from what follows. The power of God became more remarkable and striking by taking in at one view both favors, the very comparison of which gave no small additional luster. Luke does not name the city in which Zacharias dwelt, but only mentions that it belonged to the tribe of Judah, and that it was situated in a hilly district. Hence we infer that it was farther distant than Jerusalem was from the town of Nazareth.

41. When Elisabeth heard It is natural that sudden joy, on the part of a pregnant woman, should cause a motion of the child in her womb; but Luke intended to express an extraordinary occurrence. No good purpose would be served by involving ourselves in intricate questions, if the child was aware of the presence of Christ, or felt an emotion of piety: it is enough for us that the babe started by a secret movement of the Spirit. Luke does not say that

the feeling belonged to the child, but rather intimates that this part of the Divine operation took place in the mother herself, that the babe started in her womb The expression, she was filled with the Holy Ghost, means that

she was suddenly endued with the gift of prophecy to an unusual extent: for the gifts of the Spirit had not formerly been wanting in her, but their power then appeared more abundant and extraordinary.

42. Blessed art thou She seems to put Mary and Christ on an equal footing, which would have been highly improper. But I cheerfully agree with those who think that the second clause assigns the reason; for and often signifies because. Accordingly, Elisabeth aﬀirms, that her cousin was blessed on account of the blessedness of her child. To carry Christ in her womb was not Mary's first blessedness, but was greatly inferior to the distinction of being born again by the Spirit of God to a new life. Yet she is justly called blessed, on whom God bestowed the remarkable honor of bringing into the world his own Son, through whom she had been spiritually renewed. And at this day, the blessedness brought to us by Christ cannot be the subject of our praise, without reminding us, at the same time, of the distinguished honor which God was pleased to bestow on Mary, in making her the mother of his Only Begotten Son.

43. And whence is this to me? The happy medium observed by Elisabeth is worthy of notice. She thinks very highly of the favors bestowed by God

42"Illustrandae ultro citroque gratiae Dei;" — "de celebrer et magnifier la grace de Dieu faite a l'une et a l'autre."

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on Mary, and gives them just commendation, but yet does not praise them more highly than was proper, which would have been a dishonor to God. For such is the native depravity of the world, that there are few persons who are not chargeable with one of these two faults. Some, delighted beyond measure with themselves, and desirous to shine alone, enviously despise the gifts of God in their brethren; while others praise them in so superstitious a manner as to convert them into idols. The consequence has been, that the first rank is assigned to Mary, and Christ is lowered as it were to the footstool.43 Elisabeth, again, while she praises her, is so far from hiding the Divine glory, that she ascribes everything to God. And yet, though she acknowledges the superiority of Mary to herself and to others, she does not envy her the higher distinction, but modestly declares that she had obtained more than she deserved.

She calls Mary the mother of her Lord This denotes a unity of person in the two natures of Christ; as if she had said, that he who was begotten a mortal man in the womb of Mary is, at the same time, the eternal God. For we must bear in mind, that she does not speak like an ordinary woman at her own suggestion, but merely utters what was dictated by the Holy Spirit. This name Lord strictly belongs to the Son of God "manifested in the flesh," (1 Timothy 3:16,) who has received from the Father all power, and has been

appointed the highest ruler of heaven and earth, that by his agency God may govern all things. Still, he is in a peculiar manner the Lord of believers, who yield willingly and cheerfully to his authority; for it is only of "his body" that he is "the head," (Ephesians 1:22, 23.) And so Paul says, "though there be lords many, yet to us," that is, to the servants of faith, "there is one Lord," (1 Corinthians 8:5, 6.) By mentioning the sudden movement of the babe which she carried in her womb, (ver. 44,) as heightening that divine favor of which she is speaking, she unquestionably intended to aﬀirm that she felt something supernatural and divine.

45. And blessed is she that believed It was by a hidden movement of the Spirit, as is evident from a former statement of Luke, that Elisabeth spoke. The same Spirit declares that Mary is blessed because she believed, and by commending Mary's faith, informs us generally in what the true happiness of men consists. Mary was blessed, because, embracing in her heart the promise of God, she conceived and brought forth a Savior to herself and to the whole which the Judges occupied; as when Cicero proposes to appeal from the Senate to the popular assembly, "a subselliis in rem deferre." Calvin may have had in his eye such a phrase as "imi subsellii vir," and his meaning is fully brought out by his own version, "sur le marchepied." — Ed world. This was peculiar to her: but as we have not a drop of righteousness, life, or any other benefit, except so far as the Lord presents them to us in his Word, it is faith alone that rescues us from the lowest poverty and misery, and makes

43"Christo velut in subsellium redacto." Subsellium is evidently not employed here to convey a shade of the honor belonging to the seats.

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us partakers of true happiness.

There is great weight in this clause, for there shall be a fulfillment to those things which have been told her The meaning is, faith gives way to the divine

promises, that they may obtain their accomplishment in us. The truth of God certainly does not depend on the will of men, but God remains always true, (Romans 3:4,) though the whole world—unbelievers and liars—should attempt to ruin his veracity. Yet, as unbelievers are unworthy to obtain the fruit of the promises, so Scripture teaches us, that by faith alone they are powerful for our salvation. God offers his benefits indiscriminately to all, and faith opens its bosom44 to receive them; while unbelief allows them to pass away, so as not to reach us. If there had been any unbelief in Mary, that could not prevent God from accomplishing his work in any other way which he might choose. But she is called blessed, because she received by faith the blessing offered to her, and opened up the way to God for its accomplishment; while faith, on the other hand, shuts the gate, and restrains his hand from working, that they who refuse the praise due to its power may not feel its saving effect. We must observe also the relation between the word and faith, from which we learn that, in the act of believing, we give our assent to God who speaks to us, and hold for certain what he has promised to us that he will do. The phrase, by the Lord, is of the same import with an expression in common use, on the part of God; for the promise had been brought by the angel, but proceeded from God alone. Hence we infer that, whether God employs the ministrations of angels or of men, he wishes equal honor to be paid to his Word as if he were visibly descending from heaven.

44"Sinum expandit;" — "mais la foy, par maniere dire, tend son giron pour les recevoir;" — "but faith, so to speak, holds its lap to receive them."

Luke 1:46-50

LUKE 1:46-50

Luke 1:46-50 46. And Mary saith, My soul magnifieth the Lord, 47. And my spirit hath rejoiced 45 in God my Savior. 48. Because he hath looked upon the low condition of his handmaid: for from this time all generations shall call me blessed, 49. Because he who is mighty hath done to me wonderful 46 things: and holy is his name. 50. And his mercy is from generation to generation to them that fear him.

Now follows a remarkable and interesting song of the holy virgin, which plainly shows how eminent were her attainments in the grace of the Spirit. There are three clauses in this song. First, Mary offers solemn thanksgiving for that mercy of God which she had experienced in her own person. Next, she celebrates in general terms God's power and judgments. Lastly, she applies these to the matter in hand, treating of the redemption formerly promised, and now granted to the church.

46. My soul magnifieth Here Mary testifies her gratitude, as we have already said. But as hypocrites, for the most part, sing the praises of God with open mouth, unaccompanied by any affection of the heart, Mary says that she praises God from an inward feeling of the mind. And certainly they who pronounce his glory, not from the mind, but with the tongue alone, do nothing more than profane his holy name. The words soul and spirit are used in Scripture in various senses, but, when employed together, they denote chiefly two faculties of the soul; spirit being taken for the understanding, and soul for the seat of the affections. To comprehend the meaning of the holy virgin, it must be observed that what is here placed second is first in order; for the excitement of the will of man to praise God must be preceded by a rejoicing of the spirit,47 as James says, "Is any merry? let him sing psalms,"

45"Exultavit;" — "mon esprit s'est esiouy." 46"Magnifica." 47"Car avant que la volonte de l' homme soit mise en train de louer Dieu, il faut qu'il y ait devant une alaigrete et resiouissance d'esprit." — "For before the will of man is set agoing to

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(James 5:13.) Sadness and anxiety lock up the soul, and restrain the tongue

from celebrating the goodness of God. When the soul of Mary exults with joy, the heart breaks out in praising God. It is with great propriety, in speaking of the joy of her heart, that she gives to God the appellation of Savior Till God has been recognised as a Savior, the minds of men are not

free to indulge in true and full joy, but will remain in doubt and anxiety. It is God's fatherly kindness alone, and the salvation flowing from it, that fill the soul with joy. In a word, the first thing necessary for believers is, to be able to rejoice that they have their salvation in God. The next ought to follow, that, having experienced God to be a kind Father, they may "offer to him thanksgiving," (Psalm 50:14.) The Greek word {σωτὴρ}, Savior, has a more extensive signification than the Latin word Servator; for it means not only that he once delivers, but that he is "the Author of eternal salvations" (Hebrews 5:9.)

48. Because he hath looked She explains the reason why the joy of her heart was founded in God to be, that out of free grace he had looked upon her. By calling herself low she disclaims all merit, and ascribes to the undeserved goodness of God every occasion of boasting. For {ταπείνωσις}, lowness, does not here denote — as ignorant and uneducated men have foolishly imagined — "submission, or modesty, or a quality of the mind," but signifies "a mean

and despicable condition."48 The meaning is, "I was unknown and despised, but that did not prevent God from deigning to cast his eyes upon me." But if Mary's lowness is contrasted with excellence — as the matter itself and the Greek word make abundantly plain — we see how Mary makes herself nothing, and praises God alone. And this was not the loud cry of a pretended humility, but the plain and honest statement of that conviction which was engraven on her mind; for she was of no account in the eyes of the world, and her estimation of herself was nothing more.

From this time She announces that this kindness of God will be kept in remembrance throughout all generations But if it is so remarkable, that it ought to be proclaimed every where by the lips of all men, silence regarding it would have been highly improper in Mary, on whom it was bestowed. Now observe, that Mary makes her happiness to consist in nothing else, but in what she acknowledges to have been bestowed upon her by God, and mentions as the gift of his grace. "I shall be reckoned blessed," she says, "through all ages." Was it because she sought this praise by her own power

or exertion? On the contrary, she makes mention of nothing but of the work of God. Hence we see how widely the Papists differ from her, who idly adorn her with their empty devices, and reckon almost as nothing the

praise God, there must be previously a cheerfulness and rejoicing of spirit."

48"Les Latins, traduisans ce passage du Grec, ont us, du mot d'Humilite, lequel les barbares et sots parleurs de Latin, prennent ici comme en Francois, pour une facon de faire contraire a l'arrogance, assavoir quand une personne s'estime rien: mais il se prend autrement, assavoir pour Petitesse; c'est a dire, condition basse et meprisee." — "The Latins, translating this passage from the Greek, have used the word Humility, which barbarians and fools talking Latin take here, as in French, for a manner of acting opposed to pride: but it is taken differently, namely, for Meanness, that is, a low and despicable condition."

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benefits which she received from God.49 They heap up an abundance of magnificent and very presumptuous titles, such as, "Queen of Heaven, Star of Salvation, Gate of Life, Sweetness, Hope, and Salvation." Nay more, to such a pitch of insolence and fury have they been hurried by Satan, that they give her authority over Christ;50 for this is their pretty song, "Beseech the Father, Order the Son."51 None of these modes of expression, it is evident, proceeded from the Lord. All are disclaimed by the holy virgin in a single word, when she makes her whole glory to consist in acts of the divine kindness. If it was her duty to praise the name of God alone, who had done to her wonderful things, no room is left for the pretended titles, which come from

another quarter. Besides, nothing could be more disrespectful to her, than to rob the Son of God of what is his own, to clothe her with the sacrilegious plunder.

Let Papists now go, and hold us out as doing injury to the mother of Christ, because we reject the falsehoods of men, and extol in her nothing more than the kindness of God. Nay, what is most of all honorable to her we grant, and those absurd worshippers refuse.52 We cheerfully acknowledge her as our teacher, and obey her instruction and commands. There certainly is no obscurity in what she says here; but the Papists throw it aside, trample it as it were under foot, and do all they can to destroy the credit of her statements?53 Let us remember that, in praising both men and angels, there is a general rule laid down, to extol in them the grace of God; as nothing is at all worthy of praise which did not proceed from Him.

He who is mighty hath done to me wonderful things She informs us, that the reason why God did not in this case employ the assistance of others was, to make his own power more illustrious. And here we must recall what she formerly said, that God had looked upon her, though she was mean and despicable. Hence it follows, that those praises of Mary are absurd and spurious which do not altogether exalt the power and free grace of God.

49. And holy is his name This is the second part of the song, in which the holy virgin celebrates in general terms the power, judgments, and mercy of God. This clause must not be viewed as a part of the preceding one, but must be read separately. Mary had extolled the grace of God, which she had experienced in her own person. Hence she takes occasion to exclaim,

49"En cela nous voyons coment les Papistes accordent mal avec elle, lesquels sans jugement la parent de nouvelles louanges forgees en leurs cerveaux; et cependant ne tiennent quasi conte do tous les biens que'lle a eus de Dieu." — "In this we see how ill the Papists agree with her, who without judgment adorn her with new praises forged in their own brains; and yet make no account, as it were, of all the benefits which she had from God."

50"Qui plus est, Satan les a transportez en une telle rage et forcenerie, qui'ls n'ont point eu de honte du luy attributer l'authorite de commander a Christ." — "What is more, Satan has carried them away to such a rage and fury, that they are not ashamed to attribute to her authority to command Christ."

51"Roga Patrem, jube Natum." 52"En ce faisant, nous luy accordons ce qui luy est le plus honorable, en lieu que ces habiles gens, qui la servent a contrepoil, l'en despouillent." — "In doing this we grant to her what is the most honorable, while those clever people, who serve her the wrong way, take it from her."

53"Fidem ejus dictis abrogant;" — "dementent la vierge en tant qu'en eux est;" — "as far as lies in them, they make the virgin a liar."

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that holy is his name, and his mercy endures throughout all generations The name of God is called holy, because it is entitled to the highest reverence; and whenever the name of God is mentioned, it ought immediately to remind us of his adorable majesty.

The next clause, which celebrates the perpetuity of the Divine mercy, is taken from that solemn form of covenant,

"I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant," (Genesis 17:7)

and again, "who keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations," (Deuteronomy 7:9.)

By these words, he not only declares, that he will always be like himself, but expresses the favor which he continues to manifest towards his own people after their death, loving their children, and their children's children, and all their posterity. Thus he followed the posterity of Abraham with uninterrupted kindness; for, having once received their father Abraham into favor, he had made with him "an everlasting covenant."

But as not all who are descended from Abraham according to the flesh are the true children of Abraham, Mary confines the accomplishment of the promise to the true worshippers of God, to them that fear him: as David also does:

"The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children; to such as keep his covenant, and to those that remember his commandments to do them," (Psalm 103:17,18.)

While God promises that he will be merciful to the children of the saints through all generations, this gives no support to the vain confidence of hypocrites: for falsely and groundlessly do they boast of God as their Father, who are the spurious children of the saints, and have departed from their faith and godliness.54 This exception sets aside the falsehood and arrogance of those who, while they are destitute of faith, are puffed up with false pretenses to the favor of God. A universal covenant of salvation had been made by God with the posterity of Abraham; but, as stones moistened by the rain do not become soft, so the promised righteousness and salvation are prevented from reaching unbelievers through their own hardness of heart. Meanwhile, to maintain the truth and firmness of his, promise, God has preserved "a seed," (Romans 9:29.)

Under the fear of the Lord is included the whole of godliness and religion, and this cannot exist without faith. But here an objection may be urged. What avails it that God is called merciful, if no man finds him to be so unless

54"Car c'est a tort et fausses enseignes qu'ils se glorifient d'avoir Dieu pour leur Pere, puis qu'ils sont enfans bastards des saincts, et ont desvoye de leur foy et sainctete." — "For it is improperly and under false colors that they boast of having God for their Father, since they are bastard children of the saints, and have departed from their faith and holiness."

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he deserves his favor? For, if the mercy of God is upon them that fear him, godliness and a good conscience procure his grace to men, and in this way men go before his grace by their own merits. I reply, this is a part of his mercy, that he bestows on the children of the godly fear and reverence for his majesty. This does not point out the commencement of his grace, as if God were idly looking down from heaven, to see who are worthy of it. All that is intended is, to shake off the perverse confidence of hypocrites, that they may not imagine God to be bound to them, because they are the children of saints according to the flesh: the divine covenant having another and very different object, that God may have always a people in the world, by whom he is sincerely worshipped.

Luke 1:51-55

LUKE 1:51-55

Luke 1:51-55 51. He hath done might 55 with his arm: he hath scattered the proud in the thought of their heart. 52. He hath cast down the nobles from their thrones, and hath exalted mean persons. 53. He hath filled the hungry with good things, and hath sent the rich away empty. 54. He hath lifed up his servant Israel, so as to be mindful of his mercy, 55. As he spake to our fathers, to Abraham, and to his seed for ever.

51. He hath done might This means, "he hath wrought powerfully." The arm of God is contrasted with every other aid: as in Isaiah, "I looked, and

there was none to help," (Isaiah 63:5;) "therefore," says he elsewhere,

"his arm brought salvation unto him; and his righteousness, it sustained him," (Isaiah 59:16.)

Mary therefore means: God rested satisfied with his own power, employed no companions in the work, called none to afford him aid. What immediately follows about the proud may be supposed to be added for one of two reasons: either because the proud gain nothing by endeavoring, like the giants of old, to oppose God; or, because God does not display the power of his arm for salvation, except in the case of the humble, while the proud, who arrogate much to themselves, are thrown down To this relates the exhortation of Peter,

"Humble yourselves under the mighty hand of God," (1 Peter 5:6.)

He hath scattered56 the proud in the thought of their heart57 This expression is worthy of notice: for as their pride and ambition are outrageous, as their covetousness is insatiable, they pile up their deliberations to form an immense heap, and, to say all in a single word, they build the tower of Ba-

55"Il a besongne puissament par son bras." — "He hath wrought powerfully by his arm." 56{διεσχόρπισεν},, he utterly discomfits, a metaphor derived from putting to flight a defeated enemy. The word not unfre-

quently occurs in the Septuagint, but very rarely in the classical writers; though one example is adduced by Kuinoel from Aelian,

Var. Hist. 13:46: {τοὺς} {μέν} {διεσχόζπισεν}, {οὓς}, (read {τοὺς}) {δὲ} {ἀπέχτειενε}." — Bloomfield's Greek Testament.

57"La ou nous avons rendu, Il a dissipe, le mot Grec signifie proprement, Il a escarte ou espars."

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bel, (Genesis 11:9.) Not satisfied with having made one or another foolish attempt beyond their strength, or with their former schemes of mad presumption, they still add to their amount. When God has for a time looked down from heaven, in silent mockery, on their splendid preparations, he unexpectedly scatters the whole mass: just as when a building is overturned, and its parts, which had formerly been bound together by a strong and firm union, are widely scattered in every direction.

52. He hath cast down the nobles This translation has been adopted, for the sake of avoiding ambiguity: for though the Greek word {δυνάσται} is derived from {δύναμις}, power, it denotes governors and eminent rulers.58

Many persons think that {δυνάστας} is a participle. They are said by Mary to be cast down from their thrones, that obscure and unknown persons may be elevated in their room; and so she ascribes to the providence and judgments of God what ungodly men can the game of Fortune.59 Let us understand, that she does not ascribe to God a despotic power,—as if men were tossed and thrown up and down like balls by a tyrannical authority,—but a just government, founded on the best reasons, though they frequently escape our notice. God does not delight in changes, or elevate in mockery to a lofty station, those whom he has determined immediately to throw down.60 It is rather the depravity of men that overturns the state of things, because nobody acknowledges that the disposal of every one is placed in His will and power.

Those who occupy a higher station than others are not only chargeable with disdainfully and cruelly insulting their neighbors, but act in a daring manner towards Him to whom they owe their elevation. To instruct us by facts, that whatever is lofty and elevated in the world is subject to God, and that the whole world is governed by his dominion, some are exalted to high honor, while others either come down in a gradual manner, or else fall headlong from their thrones. Such is the cause and object of the changes which is assigned by David, "He poureth contempt upon princes," (Psalm 107:39;) and by Daniel, "He changeth the times and the seasons: he removeth kings, and setteth up kings," (Daniel 2:21.)

We see, indeed, how the princes of the world grow extravagantly insolent, indulge in luxury, swell with pride, and are intoxicated with the sweets of prosperity. If the Lord cannot tolerate such ingratitude, we need not be surprised.

The usual consequence is, that those whom God has raised to a high estate do not occupy it long. Again, the dazzling luster of kings and princes so overpowers the multitude, that there are few who consider that there is a

58"Le mot Grec ({δυνάσται}) vient de Puissance, comme si on disoit, Les puissans: mais il signifie les gouverneurs et

gras seigneurs." — "The Greek word comes from power, as if she had said, 'The Mighty:' but it means governors and great lords."

59"Ludam Fortunae;" — "le jeu ou la roue de la Fortune;" — "the game or wheel of Fortune." 60"Il ne faut pas penser que pour se jouer des hommes il les esleve amsi haut, et puis les abaisse." — "We must not imagine that, to amuse himself with men, he raises them so high, and then sinks them low."

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God above. But if princes brought a scepter with them from the womb, and if the stability of their thrones were perpetual, all acknowledgment of God and of his providence would immediately disappear. When the Lord raises mean persons to exalted rank, he triumphs over the pride of the world, and at the same time encourages simplicity and modesty in his own people.

Thus, when Mary says, that it is God who casteth down nobles from their thrones, and exalteth mean persons, she teaches us, that the world does not

move and revolve by a blind impulse of Fortune, but that all the revolutions observed in it are brought about by the Providence of God, and that those judgments, which appear to us to disturb and overthrow the entire framework of soclety, are regulated by God with unerring justice. This is confirmed by the following verse, He hath filled the hungry with good things, and hath sent the rich away empty: for hence we infer that it is not in themselves, but

for a good reason, that God takes pleasure in these changes. It is because the great, and rich, and powerful, lifted up by their abundance, ascribe all the praise to themselves, and leave nothing to God. We ought therefore to be scrupulously on our guard against being carried away by prosperity, and against a vain satisfaction of the flesh, lest God suddenly deprive us of what we enjoy. To such godly persons as feel poverty and almost famine, and lift up their cry to God, no small consolation is afforded by this doctrine, that he filleth the hungry with good things

54. He hath lifted up his servant Israel In this last clause the general statements are applied by Mary to the present occasion. The meaning is, God has now granted the salvation which he had formerly promised to the holy fathers. And first, the verb {ἀντιλαμζάνεσθαι}, to lift up, contains an elegant metaphor:61 for the state of the nation was so fallen, that its entire restoration could not be expected on ordinary principles. And then God is said to have lifted up Israel, because he stretched out his hand, and lifted him up when lying prostrate. Religion had been polluted in innumerable ways. The public instruction retained almost nothing pure. The government of the Church was in the greatest confusion, and breathed nothing but shocking barbarity. The order of civil society no longer subsisted. The great body of the people were torn like wild beasts by the Romans and Herod. So much the more glorious was the restoration, which a state of affairs so desperate did not allow them to expect. {Παιδὸς} may here be taken either for child or for servant: but the latter signification is more appropriate. Israel is called, in this as in many other places, the servant of God, because he had been received into the family of God.

So as to be mindful Mary assigns the reason why the nation, when verging to ruin, was received by God; or rather, why God lifted it up when already fallen. It was to give an illustration of his mercy in its preservation. She expressly mentions that God had remembered his mercy, which he might

61" {᾿Αντιλαμβάνεσθαι}, denotes properly to lay hold of any thing, or person, by the hand, in order to support it when it is

likely to fall; but the

HARMONY OF THE EVANGELISTS

appear in some sort to have forgotten, when he permitted his people to be so fearfully distressed and afflicted. It is customary to ascribe affections to God, as men conclude from the event itself, that he is offended with them, or that he is reconciled. Now, as the human mind forms no conception of the divine mercy, except so far as it is presented and declared in his own word, Mary directs her own attention and that of others to the promises,62 and shows that, in the accomplishment of them, God has been true and faithful. In this sense, Scripture makes frequent mention of God's mercy and truth, (Micah 7:20;) because we shall never be convinced of his fatherly kindness

toward us, unless his word, by which he hath bound himself to us, be present to our recollection, and unless it occupy, as it were, an interterm is here, as at Acts 20:35, and often in the classical writers, used metaphorically in the sense of to protect, support." — Bloomfield. mediate position between us, to link the goodness of God with our own individual salvation. By these words Mary shows, that the covenant which God had made with the fathers was of free grace; for she traces the salvation promised in it to the fountain of unmixed mercy Hence too we infer, that she was well acquainted with the doctrine of Scripture. The expectation of the Messiah was at that time, indeed, very general, but few had their faith established on so pure a knowledge of Scripture.

55. To Abraham and to his seed If you read these words in close connection with the close of the former verse, there appears to be an improper change of the case. Instead of {τῶ} {᾿Αβραὰμ} {καὶ} {τῶ} {σπέρματι}, it ought to have been ({πρὸς}){τὸν} {᾿Αβραὰμ} {καὶ} {τὸ} {σπέρμα},, as he spake TO our fathers, TO Abraham and TO his seed63 But, in my opinion, there is

no such close connection. Mary does not merely explain who the Fathers were to whom God spake, but extends the power and result of the promises to all his posterity, provided they are the true seed of Abraham. Hence it follows, that the matter now in hand is, the solemn covenant which had been made, in a peculiar manner, with Abraham and his descendants. For other promises, which had been given to Adam, and Noah, and others, referred indiscriminately to all nations. As many of the children of Abraham, according to the flesh, have been cut off by their unbelief, and have been thrown out as degenerate from the family of Abraham, so we, who were strangers, are admitted to it by faith, and regarded as the true seed of Abraham. Let us therefore hold that, in consequence of God having formerly spoken to the fathers, the grace offered to them belongs equally to their posterity; and also, that the adoption has been extended to all nations, so that those, who were not by nature children of Abraham, may be his spiritual seed

62"Marie se propose les promesses, et nous ramene tous a la consideration d'icelles." — "Mary presents to herself the promises, and leads us all to the consideration of them."

63Without attempting to make clear to the English reader the nature of this diﬀiculty, which a Greek scholar will readily enough comprehend, it may suﬀice to say that the words, as he spake to our fathers, should be read as a parenthesis, and the words now under consideration will then be connected in the following manner: So as to be mindful (or, in remembrance) of his mercy to Abraham, and to his seed, for ever. — Ed.

Luke 1:56-66

LUKE 1:56-66

Luke 1:56-66 56. And Mary abode with her about three months, and returned to her own house. 57. And Elisabeth's time of bringing forth was fulfilled, and she brought forth a son. 58. And her neighbors and relatives heard, that the Lord had wonderfully exercised his mercy toward her, and they congratulated her. 59. And it happened on the eighth day, when they came to circumcise the child, and they called him Zacharias, by the name of his father. 60. And his mother answering said, 64 By no means, but he shall be called John. 61. And they said to her, There is none among thy kindred who is called by that name. 62. And they made signs to his father how he wished him to be called. 63. And having asked for writing tables, he wrote, saying, John is his name: and all wondered. 64. And his mouth was instantly opened, and he spake, blessing God. 65. And fear fell upon all their neighbors, and in all the mountainous district of Judea all these words were made known. 66. And all who had heard put them in their heart, saying, What (or Who) shall this child be? And the hand of the Lord was with him.

The amount of this narrative is, that the birth of John was distinguished by various miracles, which gave reason to expect, that something great and remarkable would appear in the child himself at a future period. For the Lord determined to confer upon him from the womb remarkable tokens, that he might not afterwards come forward, as an obscure and unknown person, from the crowd, to discharge the oﬀice of a Prophet. First Luke relates, that Mary remained about three months with her cousin, — or, in other words, till the birth of the child: for it is probable that she had no other reason for staying so long, but to enjoy the exhibition of divine grace, which had been suggested to her by the angel for the confirmation of her faith.

58. And her neighbors and relatives heard It may admit of doubt, whether the wonderful kindness of God was estimated by those persons from the

64"Mais sa mere print la parole;" — "but his mother took speech."

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simple fact of her being blessed with a child, or whether they had previously heard that an angel appeared to Zacharias, and promised to him a son. This was certainly no ordinary divine favor, that, out of the course of nature, a barren woman at a very advanced age had brought forth a child. It is possible that, on this ground alone, they magnified the divine goodness. On the eighth day, from a sense of duty or from courtesy, as is customary on such occasions, some people assemble; but God takes occasion from it to make them witnesses and spectators of his power and glory. There can be no doubt but the extraordinary birth brought a greater crowd. They had reckoned it a prodigy to see an old and barren woman suddenly become pregnant; and now that the child is born, their astonishment is renewed and increased. We infer from the words of Luke that, though they circumcised their children at home, they were not wont to do so without collecting a numerous assembly: and with good reason, for it was a common sacrament of the church, and it was not proper to administer it in a secret or private manner.

59. And they called him Zacharias, by the name of his father We know that names were originally given to men, either from some occurrence, or even by prophetic inspiration, to point out some secret work of God. After a long period, when there was such a profusion of names, that it became inconvenient to form new ones every day, people satisfied themselves with the old and received names, and called their children by the names of their ancestors. Thus before the father of John, there were many called Zacharias, and perhaps they were the descendants of the "son of Barachias," (Matthew 23:35.) Use and wont, we are aware, is generally taken for law, and so these persons contended that the prevailing custom should be observed as to the name of the child. Though we must not imagine that there is any sacredness in names, yet no judicious person will deny that, in this matter, believers ought to make a godly and profitable selection. They ought to give their children such names as may serve to instruct and admonish them, and consequently to take the names of holy fathers — for the purpose of exciting their children to imitate them — rather than adopt those of ungodly persons.

60. And his mother answering said It is uncertain if Elisabeth spoke this by inspiration. But when Zacharias saw the punishment inflicted on him for being too slow in believing, he probably informed his wife by writing what the angel had enjoined respecting the name, (ver. 13,) otherwise he would not have obeyed the command of God. Why this name was given to the Baptist by divine authority, I have already explained. The relatives, though unacquainted with the reason, are affected by the strangeness of the occurrence, particularly as they conjecture it did not take place without design.

64. And his mouth was instantly opened God puts honor on the birth of his prophet by restoring speech to his father: for there can be no doubt that this benefit was delayed till that day with the express object and design of fixing the eyes of men upon John. Zacharias spake, blessing God He did so,

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not only for the purpose of testifying his gratitude, but to inform his relatives and neighbors, that this punishment had been inflicted on him, because he had been too slow to believe: for he was not ashamed to unite with his own dishonor the praises of the divine glory. Thus it became universally known, that the birth of the child was not an accidental or ordinary event, but had been promised by an announcement from heaven.65

65. And fear fell upon all This fear mentioned by Luke proceeded from a feeling of the divine power: for the works of God ought to be contemplated by us with such reverence as to affect our minds with seriousness.66 God does not amuse us with his miracles, but arouses the senses of men, which he perceives to be in a dormant state.67 Luke says also that the report of those things was circulated in all the mountainous district of Judea And yet many derived no advantage from the temporary impression of the power of God: for, when John began to exercise his oﬀice as an instructor, there were few that remembered what wonders had attended his birth. It was not merely, however, for the sake of those who heard them, that God determined to spread abroad the report of those events, but to establish, in all ages, the certainty of the miracle, which was then universally known. Meanwhile, a general mirror of human ingratitude is here placed before our eyes: for, while trifling and frivolous occurrences remain firmly in our minds, those which ought to produce a constant recollection of divine favors immediately fade and disappear.

Luke does not speak of stupid men, or actual despisers of God: for he says that they put them in their heart: that is, they applied eagerly to the consideration of them. Some probably continued to remember, but the greater part rapidly shook off the fear which they had experienced. It deserves our notice that they were far from mistaking the design, when they interpreted the miracles which they saw as relating to the future excellence of the child: for such, we have said, was the design of God, that John should afterwards come forth with the highest reputation. And the hand of the Lord was with him The meaning is, that the grace of God was strikingly visible in many

respects, and showed manifestly that he was not an ordinary person. It is a figurative mode of expression, and denotes that the power of God was as fully manifested as if his hand had been visibly seen, so that all readily acknowledged the presence of God.

65"Mais selon la promesse expresse de Dieu, qui avoit este apportee et revelee par l'ange." — "But according to the express promise of God, which had been brought and revealed by the angel."

66"Que nous en soyons touchez et esmeus a bon escient." — "That we may be touched and moved by them in good earnest."

67"Dieu en faisant miracles ne se joue point pour nous servir de passetemps, mais reveille nos sens, lesquels il voit estre abrutis et en dormis." — "God, in working miracles, does not amuse himself to supply us with pastime, but arouses our senses, which he sees to be stupified and asleep."

Luke 1:67-75

LUKE 1:67-75

Luke 1:67-75 67. And Zacharias his father was filled with the Holy Ghost, and prophesied, saying: 68. Blessed be the Lord God of israel, because he hath visited, and hath brought redemption to his people: 69. And he hath raised up the horn 68 of salvation to us in the house of his servant David, (70. As he spake by the mouth of his holy prophets, who have been from every age,) 69 71. Salvation from our enemies, and from the hand of all who hated us: 72. To perform the mercy to our fathers, and to have remembrance of his holy covenant, 73. According to the oath, 70 which he sware to Abraham our father, to give to us, 74. That, being delivered out of the hand of our enemies, we may serve him without fear, 75. In holiness and righteousness before him all the days of our life.

67. Zacharias was filled with the Holy Ghost We have lately explained this phrase to mean, that the servants of God received more abundantly the grace of the Spirit, of which, at other times, they were not destitute. Thus we read, that the Spirit was given to the prophets: not that on other occasions they wanted it, but that the power of the Spirit was more fully exerted in them, when the hand of God, as it were, brought them into public view, for the discharge of their oﬀice. We must observe, therefore, the manner in which Luke connects the two clauses: he was filled with the Holy Ghost, and prophesied This implies that divine inspiration, at that time, rested upon him in an extraordinary measure, in consequence of which he did not speak like a man or private person, but all that he uttered was heavenly instruction. Thus also Paul connects prophecy with the Spirit.

"Quench not the Spirit: despise not prophesyings," (1 Thessalonians 5:19, 20.)

which teaches us that to despise instruction is to "quench" the light of

68"La corne de salut." 69"De tout temps." — "From all time." 70"Secundum jusjurandum" — "(Qui est) le jurement," — "which is the oath."

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"the Spirit." This was a remarkable instance of the goodness of God, that

not only did Zacharias recover the power of speech, which he had not enjoyed for nine months, but his tongue became the organ of the Holy Spirit.

68. Blessed be the Lord God Zacharias commences with thanksgiving, and in the raptures of the prophetic spirit describes the fulfillment of the redemption formerly promised in Christ, on which the safety and prosperity of the church depended. The reason why the Lord, to whose government the whole world is subject, is here called the God of Israel, will more fully appear from what follows, that to the seed of Abraham, in a peculiar manner, the Redeemer had been promised. Since, therefore, God had deposited with one nation only his covenant, of which Zacharias was about to speak, he properly mentions the name of that nation, for which the grace of salvation was especially, or at all events in the first instance, designed.

The word {ἐπεσκέψατο}, he hath visited, contains an implied contrast: for the face of God had been turned away for a time from the unhappy children of Abraham. To such a depth of calamity had they sunk, and with such a mass of distresses were they overwhelmed, that no one entertained the thought that the eye of God was upon them. This visitation of God, which Zacharias mentions, is declared to be the cause and origin of redemption. The statement may be resolved in this manner. God looked upon ({ἐπεσκέψατο}) his people, that he might redeem them Now, as those whom God redeems must

be prisoners, and as this redemption is spiritual in its nature, we conclude from this passage, that even the holy fathers were made free from the yoke of sin and the tyranny of death, only through the grace of Christ; for it is said that Christ was sent as a Redeemer to the holy and elect people of God. But it will be objected, if redemption was brought by Christ at that time when he appeared clothed in flesh, it follows, that those believers who died before he came into the world were "all their lifetime" slaves of sin and death: which would be highly absurd. I reply, the power and eﬀicacy of that redemption, which was once exhibited in Christ, have been the same in all ages.

69. He hath raised up the horn of salvation That is, saving power:71

for, when the throne of David was cast down, and the people scattered, the hope of salvation had to all appearance perished. Zacharias alludes to the predictions of the prophets, which hold out that a sudden revival would take place, when the state of affairs should have become melancholy and desperate. This mode of expression is borrowed from the passage,

"There will I make the horn of David to bud: I have ordained a lamp for mine anointed," (Psalm 132:17.)

But if it is only in Christ that God has put forth his power to save us, we are not at liberty to depart from that method, if we desire to obtain salvation from God. Let it be also observed, that this horn brings salvation

71"C'est a dire, une vertu et puissance pleine de salut." — "That is, a power and might full of salvation

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to believers, but terror to the ungodly, whom it scatters, or bruises and lays prostrate.

Of his servant David He is so denominated, not only because, like any one of the godly, he worshipped God, but for this other reason, that he was his chosen servant to rule and save his people, and thus to represent, along with his successors, the person and oﬀice of Christ. Though there remained among the Jews, at that time, no trace of a kingdom, Zacharias, resting on the promises of God, does not hesitate to call David the servant of God, in whom God gave an example of the salvation which was to come.72 Now that the throne of Christ is erected amongst us, that thence he may govern us, it follows that he is actually appointed to us the author of salvation.

70. As he spake That the salvation which is said to have been brought by Christ may not be thought doubtful on the score of novelty, he adduces as witnesses all the Prophets, who, though they were raised up at different times, yet with one consent teach, that salvation is to be expected from Christ alone. Nor was it the sole design of Zacharias to celebrate the truth and faithfulness of God, in performing and fulfilling what he formerly promised. His object rather was to draw the attention of believers to the ancient predictions, that they might embrace, with greater certainty and cheerfulness, the salvation offered to them, of which the Prophets from the beginning had testified. When Christ comes forth adorned,73 with the testimonies of all the Prophets,

our faith in him rests on a truly solid foundation.

He calls them holy prophets, to secure for their words greater authority and reverence. They were not inconsiderable or ordinary witnesses, but were of the first rank,74 and furnished with a public commission, having been separated from the common people, for that purpose, by divine authority. To inquire minutely how each of the prophets gave testimony to Christ, would lead us into a long dissertation. Let it suﬀice for the present to say, that they all uniformly make the hope of the people, that God would be gracious to them, to rest entirely on that covenant between God and them which was founded on Christ, and thus speak plainly enough of the future redemption, which was manifested in Christ. To this purpose are many striking passages, which contain no dark prophecies respecting Christ, but point him out, as it were, with the finger. But our chief attention is due to the signature of the divine covenant; for he that neglects this will never understand any thing in

72"Specimen futurae salutis;" — "pource que Dieu l'avoit dresse pour figure et tesmoignage du salut a venir;" — "because God had set him up for a figure and proof of the salvation to come."

73"Ornatus;" — "revestu et garni d'excellens tesmoignages de tous les Prophetes;" — "clothed and adorned with excellent testimonies of all the Prophets."

74"Classicos testes." This is a fine allusion to the Roman division into classes, (mentioned by Livy, 1:43,) from the first of which classes, as carrying greater weight and respectability, "testes," witnesses were selected for signing Testaments, — a department of Conveyancing, which all civilized nations have guarded by the most careful provisions, and in which authenticity is peculiarly and indispensably necessary. Calvin's vernacular brings out, though with less elegance, the meaning in which classicos testes is here used, — "bons, suﬀisans, et sans reproche;" — "good, suﬀicient, and without reproach." — Ed.

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the prophets: as the Jews wander wretchedly75 in reading the Scripture, in consequence of giving their whole study to words, and wandering from the main design.

71. Salvation from our enemies Zacharias explains more clearly the power and oﬀice of Christ. And certainly it would be of little or no advantage to learn that Christ was given to us, unless we also knew what he bestows. For this reason he states more fully the purpose for which the horn of salvation was raised up: that believers may obtain salvation from their enemies Unquestionably, Zacharias was well aware, that the principal war of the church of God is not with flesh and blood, but with Satan and all his armament, by which he labors to accomplish our everlasting ruin. Though the Church is also attacked by outward foes, and is delivered from them by Christ, yet, as the kingdom of Christ is spiritual, it is chiefly to Satan, the prince of this world, and all his legions, that the present discourse relates. Our attention is also directed to the miserable condition of men out of Christ, lying prostrate under the tyranny of the devil: otherwise, out of his hand, out of his power, Christ would not deliver his own people. This passage reminds us that, so long as the Church continues her pilgrimage in the world, she lives amongst her foes, and would be exposed to their violence, if Christ were not always at hand to grant assistance. But such is the inestimable grace of Christ, that, though we are surrounded on every side by enemies, we enjoy a sure and undoubted salvation. The mode of expression may seem harsh, salvation from our enemies; but the meaning is obvious. No machinations or power, no wiles, no attacks will prevent our being delivered from them and saved "in the Lord with an everlasting salvatlon," (Isaiah 45:17.)

72. To perform the mercy Zacharias again points out the fountain from which redemption flowed, the mercy and gracious covenant of God. He assigns the reason why God was pleased to save his people. It was because, being mindful of his promise, he displayed his mercy. He is said to have remembrance of his covenant, because there might be some appearance of

forgetfulness during that long delay, in which he allowed his people to languish under the weight of very heavy calamities. We must carefully attend to this order. First, God was moved by pure mercy to make a covenant with the fathers. Secondly, He has linked the salvation of men with his own word.76 Thirdly, He has exhibited in Christ every blessing, so as to ratify all his promises: as, indeed, their truth is only confirmed to us when we see their fulfillment in Christ. Forgiveness of sins is promised in the covenant, but it is in the blood of Christ. Righteousness is promised, but it is offered through the atonement of Christ. Life is promised, but it must be sought only in the death and resurrection of Christ. This too is the reason why God commanded of old, that the book of the law should be sprinkled with

75"Misere vagantur." — "Les Juifs ne font que tracasser et se tormenter sans profit toute leur vie;" — "the Jews do but vex and tease themselves without advantage all their life."

76"Il a lie le salut des hommes avec sa parole, comme dependant d'icelle." — "He has bound the salvation of men with his word, as depending on it."

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the blood of the sacrifice, (Exodus 24:8; Hebrews 9:19, 20.) It is also worthy of notice, that Zacharias speaks of the mercy performed in his own age, as extending to the fathers who were dead, and who equally shared in its results. Hence it follows, that the grace and power of Christ are not confined by the narrow limits of this fading life, but are everlasting; that they are not terminated by the death of the flesh, for the soul survives the death of the body, and the destruction of the flesh is followed by the resurrection. As neither Abraham, nor any of the saints, could procure salvation to himself by his own power or merits, so to all believers, whether living or dead, the same salvation has been exhibited in Christ.

73. According to the oath There is no word in the Greek original for the preposition according to: but it is a common and well understood principle of language, that when the accusative case is put absolutely, there is a preposition to be understood, by which it is governed. The oath is mentioned, for the purpose of expressing more fully the firmness and sacredness of his truth: for such is his gracious condescension, that he deigns to employ his name for the support of our weakness. If his bare promises do not satisfy us, let us at least remember this confirmation of them; and if it does not remove all doubt, we are chargeable with heinous ingratitude to God, and insult to his holy name.

To give to us Zacharias does not enumerate the several points of God's covenant, but shows that God's purpose, in dealing so kindly and mercifully with his people, was to redeem them.

74. That being delivered out of the hand of our enemies His purpose was, that, being redeemed, they might dedicate and consecrate themselves entirely to the Author of their salvation. As the eﬀicient cause of human salvation was the undeserved goodness of God, so its final cause is, that, by a godly and holy life, men may glorify his name. This deserves careful attention, that we may remember our calling, and so learn to apply the grace of God to its proper use. We must meditate on such declarations as these:

"God hath not called us unto uncleanness, but unto holiness," (1 Thessalonians 4:7.)

We are "redeemed with a great price," (1 Corinthians 6:20,) "the precious blood of Christ," (1 Peter 1:18,19,) not that we may serve "the lusts of the flesh," (2 Peter 2:18,) or indulge in unbridled licentiousness, but that Christ may reign in us. We are admitted by adoption into the family of God, that we, on our part, may yield obedience as children to a father. For "the kindness and love ({φιλανθρωπία}) of God our Savior toward man," (Titus 3:4,) "hath appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly," (Titus 2:11,12.) And so Paul, when he wishes powerfully to exhort believers to consecrate themselves to God, "in newness of life," (Romans 6:4,) and, "putting off, concerning the former conversation, the old man," (Ephesians 4:22,) to render to him a "reasonable service," "beseeches them by the mercies of

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God," (Romans 12:1.) Scripture is full of declarations of this nature, which show that we "frustrate the grace" (Galatians 2:21) of Christ, if we do not follow out this design.

That we may serve him without fear This deserves our attention: for it implies that we cannot worship God in a proper manner without composure of mind. Those who are ill at ease, who have an inward struggle, whether God is favorable or hostile to them, whether he accepts or rejects their services,—in a word, who fluctuate in uncertainty between hope and fear, will sometimes labor anxiously in the worship of God, but never will sincerely or honestly obey him. Alarm and dread make them turn from him with horror; and so, if it were possible, they would desire that there were, "no God," (Psalm 14:1.) But we know, that no sacrifice is acceptable to God, which is not offered willingly, and with a cheerful heart. Before men can truly worship God, they must obtain peace of conscience, as David speaks, "There is forgiveness with thee, that thou mayest be feared," (Psalm 130:4:)

for those to whom God has given peace are graciously invited and led to approach him willingly and with a cheerful desire to worship him. Hence too Paul deduces that maxim, that "whatsoever is undertaken without faith is sin," (Romans 14:23.) But since God reconciles men to himself in Christ, since by his protection he keeps them safe from all fear, since he has committed their salvation to his own hand and guardianship, we are justly declared by Zacharias to be delivered by his grace from fear. And so the prophets describe it as peculiar to his reign, that,

"they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid," (Micah 4:4.)

75. In holiness and righteousness As the rule of a good life has been reduced by God to two tables, (Exodus 31:18; 34:1,) so Zacharias here declares, that we serve God in a proper manner, when our life has been framed to holiness and righteousness. Holiness, beyond all question, denotes—as even

Plato knew the duties of godliness,77 which relate to the first table of the law. Righteousness, again, extends to all the duties of charity: for God requires

nothing more from us in the second table of the law, than to render to every one what belongs to him. It is added, before him, to instruct believers, that it is not enough if their lives are decently regulated before the eyes of men, and their hands, and feet, and whole body, restrained from every kind of open wickedness: but they must live according to the will of God, who is not satisfied with professions of holiness, but looks chiefly on the heart.

Lastly, That no man may consider his duties to be at an end, when he has worshipped God for a certain period, Zacharias declares that men have been redeemed on the condition78 that they shall continue to devote themselves

77"Le mot de Sainctete comprend tout ce dont nous sommes redevables a Dieu pour adorer et honorer sa majeste." — "The word Holiness includes all that we owe to God for adoring and honoring his majesty."

78"Hac lege redemptas esse homines." — "Zacharie dit que les hommes ont este rachetez a la charge de s'appliquer a servir Dieu tout le temps de leur vie." — "Zacharias says that men have been redeemed upon condition of applying themselves to serve God all the time of their

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to the worship of God all the days of their life And certainly, as redemption is eternal, the remembrance of it ought never to pass away; as God adopts men into his family for ever, their gratitude ought not to be transitory or of short continuance; and, in a word, as "Christ both died and rose, and revived" for them, it is proper that he should be "Lord both of the dead and living," (Romans 14:9.) So Paul, in a passage which I lately quoted, enjoins us to

"live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," (Titus 2:12-14.)

life."

Luke 1:76-80

LUKE 1:76-80

Luke 1:76-80 76. And thou, child, shalt be called the Prophet of the Highest. for thou shalt go before the face of the Lord to prepare his ways, 77. To give knowledge of salvation to his people by the forgiveness of their sins: 78. Through the bowels of the mercy of our God, by which the Eastern sky 79

hath visited us, 79. That he might give light to those who were sitting in darkness and the shadow of death, to guide our feet into the way of peace. 80. And the child grew, and became strong in spirit, and was in the deserts till the day of his showing unto Israel.

76. And thou, child Zacharias again returns to commend the grace of Christ, but does this, as it were, in the person of his son, by describing briefly the oﬀice to which he had been appointed as an instructor. Though in a little infant eight days old he does not yet observe prophetical endowments, yet turning his eyes to the purpose of God, he speaks of it as a thing already known. To be called means here to be considered and openly acknowledged as the prophet of God. A secret calling of God had already taken place. It only remained that the nature of that calling should be manifested to men. But as the name Prophet is general, Zacharias, following the revelation brought to him by the angel, aﬀirms that he would be the usher80 or herald of Christ. He says, thou shalt go before the face of the Lord: that is, thou shalt discharge the oﬀice of turning men by thy preaching to hear the Lord. The reason why John, when he had nearly finished his course, aﬀirmed that he was not a prophet of God, is explained by me at the proper place, (John 1:21,) and in what manner he was to prepare his ways we shall afterwards see.

77. To give knowledge of salvation Zacharias now touches the principal subject of the gospel, when he says that the knowledge of salvation consists in the forgiveness of sins. As we are all "by nature the children of wraths"

79"Oriens ex alto." 80"Apparitorem." — "Heraut."

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(Ephesians 2:3,) it follows, that we are by nature condemned and ruined: and

the ground of our condemnation is, that we are chargeable with unrighteousness. There is, therefore, no other provision for escaping eternal death81 but by God

"reconciling us unto himself, not imputing our trespasses unto us," (2 Corinthians 5:19.)

That this is the only righteousness which remains to us before God, may be easily gathered from the words of Zacharias. For whence comes salvation, but from righteousness? But if the children of God have no other way of obtaining the knowledge of salvation except through the forgiveness of sins, it follows, that righteousness must not be sought in any other quarter. Proud men attempt to forge and manufacture a righteousness out of the merits of good works. True righteousness is nothing else than the imputation of righteousness, when God, out of free grace, acquits us from guilt. Besides, it ought to be observed that Zacharias is not speaking of "strangers from the covenants of promise," (Ephesians 2:12) but of the people of God. Hence it follows, that not only does the commencement of righteousness depend on the forgiveness of sins, but it is by imputation82 that believers are righteous before God to the very end: for they cannot appear before his tribunal in any other way than by betaking themselves daily to a free reconciliation.

78. Through the bowels83 of mercy In so great a benefit Zacharias justly extols the mercy of God, and not satisfied with merely calling it the salvation which was brought by Christ, he employs more emphatic language, and says that it proceeded from the very bowels of the mercy of God. He then tells us metaphorically, that the great mercy of God has made the day to give light to those who were sitting in darkness Oriens, in the Latin version of

this passage, is not a participle: for the Greek word is {ἀνατολή}, that is, the Eastern region, as contrasted with the West. Zacharias extols the mercy of God, as manifested in dispelling the darkness of death, and restoring to the people of God the light of life. In this way, whenever our salvation is the subject, we ought to raise our minds to the contemplation of the divine mercy. There appears to be an allusion to a prediction of Malachi, in which Christ is called "the Sun of Righteousness," and is said to "arise with healing in his wing," (Malachi 4:2,) that is, to bring health in his rays.

79. That he might give light to those who were sitting in darkness As to light and darkness, there are similar modes of expression in Isaiah: such as,

"The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined," (Isaiah 9:1;)

and in many other passages. These words show, that out of Christ there

81"Mortis;" — "La mort mortelle." 82"Imputative, ut italoquar." — "Par imputation, c'est a dire, d'autant que la justice de Christ laur est imputee." — "By imputation, that is to say, in so far as the righteousnes of Christ is imputed to them"

83"Par les entrailles de la misericorde, ou, par l'affection misericordieuse." — "By the bowels of mercy, or, by the merciful affection."

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is no life-giving light in the world, but every thing is covered by the appalling darkness of death. Thus, in another passage, Isaiah testifies that this privilege belongs peculiarly to the church alone.

"Behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee," (Isaiah 60:2.)

But how could it be said that the Israelites, on whose hearts the Lord always shone by faith, were sitting in the shadow of death? I reply, the godly, who lived under the law were surrounded on every side by the darkness of death, and beheld at a distance, in the coming of Christ, the light that cheered and preserved them from being overwhelmed by present death. Zacharias may have had in view the wretched condition of his own age. But it is a general truth, that on all the godly, who had ever lived, or who were afterwards to live, there arose in the coming of Christ a light to impart life: for it even diffused life over the dead. To sit is of the same import as to lie:84

and so Isaiah enjoins the Church, "Arise, for thy light is come," (Isaiah 60:1.)

To guide our feet By this expression Zacharias points out, that the highest perfection of all excellence and happiness is to be found in Christ alone. The word Peace might indeed be taken in its literal sense, which would not be unsuitable: for the illumination brought by Christ tends to pacify the minds of men. But as the Hebrew word {,}שלוםpeace, denotes every kind of prosperity, Zacharias intended, I doubt not, to represent Christ as the author of perfect blessedness, that we may not seek the smallest portion of happiness elsewhere, but may rest on Christ alone, from a full conviction that in him we are entirely and completely happy. To this purpose are those words of Isaiah,

"The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory," (Isaiah 60:19.)

But if the mere sight of his Son, while still a child, led Zacharias to discourse in so lofty a strain respecting the grace and power of Christ, before he was born, are not they so much the more ungrateful, who, now that Christ has died, and risen, and ascended to heaven, and sat down at his Father's right hand, speak disrespectfully of him and of his power, to which the Holy Spirit bore testimony, while he was still in his mother's womb? We must bear in mind what I have already mentioned, that Zacharias spake not from himself, but that the Spirit of God directed his tongue.

And the child grew This is added by Luke for continuing the thread of the history. First, he mentions that John became strong in spirit: which implies that the great and uncommon excellence of the child gave proof that there dwelt in him a Heavenly Spirit. Next, he tells us, that John remained unknown in the deserts till the day of his showing, that is, till the

84"Estre assis emporte autant comme estre couch, ou veautre."— "To sit is of the same import as to be lying or wallowing."

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day on which the Lord had pur-posed to bring him into public view. Hence we conclude, that John, though he was fully aware of his calling, made no advances before the appointed time, but awaited the call of God.

Matthew 1:1-17;Luke 3:23-38

MATTHEW 1:1-17; LUKE 3:23-38

Matthew 1:1-17 Luke 3:23-38 1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2. And Abraham began Isaac. And Issac begat Jacob. And Jacob begat Judah and his brethren. 3. And Judah begat Pharez and Zarah by Tamar. And Pharez begat Hezron. and Hezron begat Ram. 4. And Ram begat Amminadab. And Amminadab begat Nahshon. And Nahshon begat Salma. 5. And Salma begat Boaz by Rahab. And Boaz begat Obed by Ruth. And Obed begat Jesse. 6. And Jesse begat David the king. And David the king begat Solomon by her who had been the wife of Uriah. 7. And Solomon begat Rehoboam. And Rehoboam begat Abijah. And Abijah begat Asa. 8. And Asa begat Jehoshaphat. And Jehoshaphat begat Jorem. And Joram begat Uzziah. 9. And Uzziah begat Jotham. And Jotham begat Ahaz. And Ahaz begat Hezekiah. 10. And Hezekiah begat Manasseh. And Manasseh begat Amon. And Amon begat Josiah. 11. And Josiah begat Jeconiah and his brethren, about the Babylonish exile. 12. And after the Babylonish exile, Jeconiah begat Salathiel. And Salathiel begat Zerubbabel. 13. And Zerubbabel begat Abiud. And Abiud begat Eliakim. And Eliakim begat Azor. 14. And Azor begat Zadok. And Zadok begat Achim. And Achim begat Eliud. 15. And Eliud begat Eleazar. And Eleazar begat Matthan. And Matthan begat Jacob. 16. And Jacob begat Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. 17. Therefore all the generations from Abraham till David are fourteen generations; and from David till the Babylonish migration are fourteen generations; and from the Babylonish migration till Christ are fourteen generations.

23. Jesus was supposed to be the son of Joseph, who was the son of Heli, 24. Who was the son of Matthat, who was the son of Levi, who was the son of Melchi, who was the son of Janna, who was the son of Joseph, 25. Who was the son of Matthias, who was the son of Amos, who was the son of

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Nahum, who was the son of Esli, who was the son of Nagge, 26. Who was the son of Maath, who was the son of Mattahtias, who was the son of Semei, who was the son of Joseph, who was the son of Judah, 27. Who was the son of Joanna, who was the son of Rhesa, who was the son of Zerubbabel, who was the son of Salathiel, who was the son of Neri, 28. Who was the son of Melchi, who was the son of Addi, who was the son of Cosam, who was the son of Elmodam, who was the son, of Er, 29. Who was the son of of Joses, who was the son of Eliezer, who was the son of Joriam, who was the son of Matthat, who was the son of Levi, 30. Who was the son of Simeon, who was the son of Judah, who was the son of Joseph, who was the son of Jonan, who was the son of Eliakim, 31. Who was the son of Meleah, who was the son of Mainan, who was the son of Mattatha, who was the son of Nathan, who was the son of David, 32. Who was the son of Jesse, who was the son of Obed, who was the son of Boaz, who was the son of Salmah, who was the son of Nahshon, 33. Who was the son of Amminadab, who was the son of Ram, who was the son of Hezron, who was the son of Pharez, who was the son of Judah, 34. Who was the son of Jacob, who was the son of Isaac, who was the son of Abraham, who was the son of Terah, who was the son of Nahor, 35. Who was the son of Serug, who was the son of Reu, who was the son of Peleg, who was the son of Heber, who was the son of Salah, 36. Who was the son of Cainan, who was the son of Arphaxad, who was the son of Shem, who was the son of Noah, who was the son of Lamech, 37. Who was the son of Methuselah, who was the son of Enoch, who was the son of Jared, who was the son of Mahalaleel, who was the son of Cainan, 38. Who was the son of Enos, who was the son of Seth, who was the son of Adam, who was the son of God.

As all are not agreed about these two genealogies, which are given by Matthew and Luke, we must first see whether both trace the genealogy of Christ from Joseph, or whether Matthew only traces it from Joseph, and Luke from Mary. Those who are of this latter opinion have a plausible ground for their distinction in the diversity of the names: and certainly, at first sight, nothing seems more improbable than that Matthew and Luke, who differ so widely from each other, give one and the same genealogy. For from David to Salathiel, and again from Zerubbabel till Joseph, the names are totally different.

Again, it is alleged, that it would have been idle to bestow so great pains on a thing of no use, in relating a second time the genealogy of Joseph, who after all was not the father of Christ. "Why this repetition," say they, "which proves nothing that contributes much to the edification of faith? If

nothing more be known than this, that Joseph was one of the descendants and family of David, the genealogy of Christ will still remain doubtful." In their opinion, therefore, it would have been superfluous that two Evangelists should apply themselves to this subject. They excuse Matthew for laying down the ancestry of Joseph, on the ground, that he did it for the sake of

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many persons, who were still of opinion that he was the father of Christ. But it would have been foolish to hold out such an encouragement to a dangerous error: and what follows is at total variance with the supposition. For as soon as he comes to the close of the genealogy, Matthew points out that Christ was conceived in the womb of the virgin, not from the seed of Joseph, but by the secret power of the Spirit. If their argument were good, Matthew might be charged with folly or inadvertence, in laboring to no purpose to establish the genealogy of Joseph.

But we have not yet replied to their objection, that the ancestry of Joseph has nothing to do with Christ. The common and well-known reply is, that in the person of Joseph the genealogy of Mary also is included, because the law enjoined every man to marry from his own tribe. It is objected, on the other hand, that at almost no period had that law been observed: but the arguments on which that assertion rests are frivolous. They quote the instance of the eleven tribes binding themselves by an oath, that they would not give a wife to the Benjamites, (Judges 21:1.) If this matter, say they, had been settled by law, there would have been no need for a new enactment. I reply, this extraordinary occurrence is erroneously and ignorantly converted by them into a general rule: for if one tribe had been cut off, the body of the people must have been incomplete if some remedy had not been applied to a case of extreme necessity. We must not, therefore, look to this passage for ascertaining the common law.

Again, it is objected, that Mary, the mother of Christ, was Elisabeth's cousin, though Luke has formerly stated that she was of the daughters of Aaron, (Luke 1:5.) The reply is easy. The daughters of the tribe of Judah, or of any other tribe, were at liberty to marry into the tribe of the priesthood: for they were not prevented by that reason, which is expressed in the law, that no woman should "remove her inheritance" to those who were of a different tribe from her own, (Numbers 36:6-9.) Thus, the wife of Jehoiada, the high priest, is declared by the sacred historian to have belonged to the royal family, —

"Jehoshabeath, the daughter of Jehoram, the wife of Jehoiada the priest," (2 Chronicles 22:11.)

It was, therefore, nothing wonderful or uncommon, if the mother of Elisabeth were married to a priest. Should any one allege, that this does not enable us to decide, with perfect certainty, that Mary was of the same tribe with Joseph, because she was his wife, I grant that the bare narrative, as it stands, would not prove it without the aid of other circumstances.

But, in the first place, we must observe, that the Evangelists do not speak of events known in their own age. When the ancestry of Joseph had been carried up as far as David, every one could easily make out the ancestry of Mary. The Evangelists, trusting to what was generally understood in their own day, were, no doubt, less solicitous on that point: for, if any one

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entertained doubts, the research was neither diﬀicult nor tedious.85 Besides, they took for granted, that Joseph, as a man of good character and behavior, had obeyed the injunction of the law in marrying a wife from his own tribe. That general rule would not, indeed, be suﬀicient to prove Mary's royal descent; for she might have belonged to the tribe of Judah, and yet not have been a descendant of the family of David.

My opinion is this. The Evangelists had in their eye godly persons, who entered into no obstinate dispute, but in the person of Joseph acknowledged the descent of Mary; particularly since, as we have said, no doubt was entertained about it in that age. One matter, however, might appear incredible, that this very poor and despised couple belonged to the posterity of David, and to that royal seed, from which the Redeemer was to spring. If any one inquire whether or not the genealogy traced by Matthew and Luke proves clearly and beyond controversy that Mary was descended from the family of David, I own that it cannot be inferred with certainty; but as the relationship between Mary and Joseph was at that time well known, the Evangelists were more at ease on that subject. Meanwhile, it was the design of both Evangelists to remove the stumbling-block arising from the fact, that both Joseph and Mary were unknown, and despised, and poor, and gave not the slightest indication of royalty.

Again, the supposition that Luke passes by the descent of Joseph, and relates that of Mary, is easily refuted; for he expressly says, that Jesus was supposed to be the son of Joseph, etc. Certainly, neither the father nor the

grandfather of Christ is mentioned, but the ancestry of Joseph himself is carefully explained. I am well aware of the manner in which they attempt to solve this diﬀiculty. The word son, they allege, is put for son-in-law, and the interpretation they give to Joseph being called the son of Heli is, that he had married Heli's daughter. But this does not agree with the order of nature, and is nowhere countenanced by any example in Scripture.

If Solomon is struck out of Mary's genealogy, Christ will no longer be Christ; for all inquiry as to his descent is founded on that solemn promise,

"I will set up thy seed after thee; I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son," (2 Samuel 7:12-14.)

"The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne," (Psalm 132:11.)

Solomon was, beyond controversy, the type of this eternal King who was promised to David; nor can the promise be applied to Christ, except in so far as its truth was shadowed out in Solomon, (1 Chronicles 28:5.) Now if the descent is not traced to him, how, or by what argument, shall he be proved to be "the son of David"? Whoever expunges Solomon from Christ's genealogy

85"Il, leur estoit aise de le monstrer comme au doigt, et sans long ropos." — "It was easy for them to point it out, as with the finger, and without a long story."

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does at the same time, obliterate and destroy those promises by which he must be acknowledged to be the son of David. In what way Luke, tracing the line of descent from Nathan, does not exclude Solomon, will afterwards be seen at the proper place.

Not to be too tedious, those two genealogies agree substantially with each other, but we must attend to four points of difference. The first is; Luke ascends by a retrograde order, from the last to the first, while Matthew begins with the source of the genealogy. The second is; Matthew does not carry his narrative beyond the holy and elect race of Abraham,86 while Luke proceeds as far as Adam. The third is; Matthew treats of his legal descent, and allows himself to make some omissions in the line of ancestors, choosing to assist the reader's memory by arranging them under three fourteens; while Luke follows the natural descent with greater exactness. The fourth and last is; when they are speaking of the same persons, they sometimes give them different names.

It would be superfluous to say more about the first point of difference, for it presents no diﬀiculty. The second is not without a very good reason: for, as God had chosen for himself the family of Abraham, from which the Redeemer of the world would be born, and as the promise of salvation had been, in some sort, shut up in that family till the coming of Christ, Matthew does not pass beyond the limits which God had prescribed. We must attend to what Paul says,

"that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers," (Romans 15:8)

with which agrees that saying of Christ, "Salvation is of the Jews," (John 4:22.) Matthew, therefore, presents him to our contemplation as belonging to that holy race, to which he had been expressly appointed. In Matthew's catalogue we must look at the covenant of God, by which he adopted the seed of Abraham as his people, separating them, by a "middle wall of partition," (Ephesians 2:14,) from the rest of the nations. Luke directed his view to a

higher point; for though, from the time that God had made his covenant with Abraham, a Redeemer was promised, in a peculiar manner, to his seed, yet we know that, since the transgression of the first man, all needed a Redeemer, and he was accordingly appointed for the whole world. It was by a wonderful purpose of God, that Luke exhibited Christ to us as the son of Adam, while Matthew confined him within the single family of Abraham. For it would be of no advantage to us, that Christ was given by the Father as "the author of eternal salvations" (Hebrews 5:9,) unless he had been given indiscriminately to all. Besides, that saying of the Apostle would not be true, that "Jesus Christ is the same yesterday, and to-day, and for ever," (Hebrews 13:8,) if his power and grace had not reached to all ages from the very creation of the

86"Matthieu, en sa description, ne passe point plus haut qu'Abraham, qui a este le pere du peuple sainct et esleu." — "Matthew, in his description, does not pass higher than Abraham, who was the father of the holy and elect people."

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world. Let us know; therefore, that to the whole human race there has been manifested and exhibited salvation through Christ; for not without reason is he called the son of Noah, and the son of Adam. But as we must seek him in the word of God, the Spirit wisely directs us, through another Evangelist, to the holy race of Abraham, to whose hands the treasure of eternal life, along with Christ, was committed for a time, (Romans 3:1.)

We come now to the third point of difference. Matthew and Luke unquestionably do not observe the same order; for immediately after David the one puts Solomon, and the other, Nathan; which makes it perfectly clear that they follow different lines. This sort of contradiction is reconciled by good and learned interpreters in the following manner. Matthew, departing from the natural lineage, which is followed by Luke, reckons up the legal genealogy. I call it the legal genealogy, because the right to the throne passed into the hands of Salathiel. Eusebius, in the first book of his Ecclesiastical History, adopting the opinion of Africanus, prefers applying the epithet legal to the genealogy which is traced by Luke. But it amounts to the same thing: for he means nothing more than this, that the kingdom, which had been established in the person of Solomon, passed in a lawful manner to Salathiel. But it is more correct and appropriate to say, that Matthew has exhibited the legal order: because, by naming Solomon immediately after David, he attends, not to the persons from whom in a regular line, according to the flesh, Christ derived his birth, but to the manner in which he was descended from Solomon and other kings, so as to be their lawful successor, in whose hand God would "stablish the throne of his kingdom for ever," (2 Samuel 7:13.) There is probability in the opinion that, at the death of Ahaziah, the lineal descent from Solomon was closed. As to the command given by David — for which some persons quote the authority of Jewish Commentators —

that should the line from Solomon fail, the royal power would pass to the descendants of Nathan, I leave it undetermined; holding this only for certain, that the succession to the kingdom was not confused, but regulated by fixed degrees of kindred. Now, as the sacred history relates that, after the murder of Ahaziah, the throne was occupied, and all the seed-royal destroyed "by his mother Athaliah, (2 Kings 11:1,) it is more than probable that this woman, from an eager desire of power, had perpetrated those wicked and horrible murders that she might not be reduced to a private rank, and see the throne transferred to another. If there had been a son of Ahaziah still alive, the grandmother would willingly have been allowed to reign in peace, without envy or danger, under the mask of being his tutor. When she proceeds to such enormous crimes as to draw upon herself infamy and hatred, it is a proof of desperation arising from her being unable any longer to keep the royal authority in her house.

As to Joash being called "the son of Ahaziah," (2 Chronicles 22:11,) the reason is, that he was the nearest relative, and was justly considered to be

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the true and direct heir of the crown. Not to mention that Athaliah (if we shall suppose her to be his grandmother) would gladly have availed herself of her relation to the child, will any person of ordinary understanding think it probable, that an actual son of the king could be so concealed by "Jehoiada the priest," as not to excite the grandmother to more diligent search? If all is carefully weighed, there will be no hesitation in concluding, that the next heir of the crown belonged to a different line. And this is the meaning of Jehoiada's words,

"Behold, the king's son shall reign, as the Lord hath said of the sons of David," (2 Chronicles 23:3.)

He considered it to be shameful and intolerable, that a woman, who was a stranger by blood, should violently seize the scepter, which God had commanded to remain in the family of David.

There is no absurdity in supposing, that Luke traces the descent of Christ from Nathan: for it is possible that the line of Solomon, so far as relates to the succession of the throne, may have been broken off. It may be objected, that Jesus cannot be acknowledged as the promised Messiah, if he be not a descendant of Solomon, who was an undoubted type of Christ But the answer is easy. Though he was not naturally descended from Solomon, yet he was reckoned his son by legal succession, because he was descended from kings.

The fourth point of difference is the great diversity of the names. Many look upon this as a great diﬀiculty: for from David till Joseph, with the exception of Salathiel and Zerubbabel, none of the names are alike in the two Evangelists. The excuse commonly offered, that the diversity arose from its being very customary among the Jews to have two names, appears to many persons not quite satisfactory. But as we are now unacquainted with the method, which was followed by Matthew in drawing up and arranging the genealogy, there is no reason to wonder, if we are unable to determine how far both of them agree or differ as to individual names. It cannot be doubted that, after the Babylonish captivity, the same persons are mentioned under different names. In the case of Salathiel and Zerubbabel, the same names, I think, were purposely retained, on account of the change which had taken place in the nation: because the royal authority was then extinguished. Even while a feeble shadow of power remained, a striking change was visible, which warned believers, that they ought to expect another and more excellent kingdom than that of Solomon, which had flourished but for a short time.

It is also worthy of remark, that the additional number in Luke's catalogue to that of Matthew is nothing strange; for the number of persons in the natural line of descent is usually greater than in the legal line. Besides, Matthew chose to divide the genealogy of Christ into three departments, and to make each department to contain fourteen persons. In this way, he felt himself at liberty to pass by some names, which Luke could not with

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propriety omit, not having restricted himself by that rule.

Thus have I discussed the genealogy of Christ, as far as it appeared to be generally useful. If any one is tickled87 by a keener curiosity, I remember Paul's admonition, and prefer sobriety and modesty to trifling and useless disputes. It is a noted passage, in which he enjoins us to avoid excessive keenness in disputing about "genealogies, as unprofitable and vain," (Titus 3:9.) It now remains to inquire, lastly, why Matthew included the whole genealogy of Christ in three classes, and assigned to each class fourteen persons. Those who think that he did so, in order to aid the memory of his readers, state a part of the reason, but not the whole. It is true, indeed, that a catalogue, divided into three equal numbers, is more easily remembered. But it is also evident that this division is intended to point out a threefold condition of the nation, from the time when Christ was promised to Abraham, to "the fullness of the time" (Galatians 4:4) when he was "manifested in the flesh," (1 Timothy 3:16.) Previous to the time of David, the tribe of Judah, though

it occupied a higher rank than the other tribes, held no power. In David the royal authority burst upon the eyes of all with unexpected splendor, and remained till the time of Jeconiah. After that period, there still lingered in the tribe of Judah a portion of rank and government, which sustained the expectations of the godly till the coming of the Messiah.

1. The book of the generation Some commentators give themselves unnecessary trouble, in order to excuse Matthew for giving to his whole history this title, which applies only to the half of a single chapter. For this {ἐπιγραφή}, or title, does not extend to the whole book of Matthew: but the word {βίβλος}, book, is put for catalogue: as if he had said, "Here follows the cat-

alogue of the generation of Christ." It is with reference to the promise, that Christ is

called the son of David, the son of Abraham: for God had promised to Abraham that

he would give him a seed, "in whom all the families of the earth should be blessed,"

(Genesis 12:3.) David received a still clearer promise, that God would "stablish the

throne of his kingdom for ever," (2 Samuel 7:13;) that one of his posterity would

be king "as long as the sun and moon endure," (Psalm 72:5;) and that "his throne

should be as the days of heaven," (Psalm 89:29.) And so it became a customary way

of speaking among the Jews to call Christ the son of David

2. Jacob begat Judah and his brethren While Matthew passes by in silence Ish-

mael, Abraham's first-born, and Esau, who was Jacob's elder brother, he properly

assigns a place in the genealogy to the Twelve Patriarchs, on all of whom God had

bestowed a similar favor of adoption. He therefore intimates, that the blessing

promised in Christ does not refer to the tribe of Judah alone, but belongs equally

to all the children of Jacob, whom God gathered into his Church, while Ishmael and

87"Si quem titillat major curiositas." — "S'il y a quelqu'un chatouille de curiosite qui en demande d'avantage." — "If any one is tickled by a curiosity, which asks for more of it."

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Esau were treated as strangers.88

3. Judah begat Pharez and Zarah by Tamar This was a prelude to that emptying of

himself,89 of which Paul speaks, (Philippians 2:7). The Son of God might have kept

his descent unspotted and pure from every reproach or mark of infamy. But he came

into the world to

"empty himself, and take upon him the form of a servant,"

(Philippians 2:7)

to be

"a worm, and no man; a reproach of men, and despised of the people,"

(Psalm 22:6)

and at length to undergo the accursed death of the cross. He therefore did not

refuse to admit a stain into his genealogy, arising from incestuous intercourse which

took place among his ancestors. Though Tamar was not impelled by lust to seek con-

nection with her father-in-law, yet it was in an unlawful manner that she attempted to

revenge the injury which she had received. Judah again intended to commit fornica-

tion, and unknowingly to himself, met with his daughter-in-law.90 But the astonishing

goodness of God strove with the sin of both; so that, nevertheless, this adulterous

seed came to possess the scepter.91

6. Begat David the King In this genealogy, the designation of King is bestowed

on David alone, because in his person God exhibited a type of the future leader of

his people, the Messiah. The kingly office had been formerly held by Saul; but, as

he reached it through tumult and the ungodly wishes of the people, the lawful pos-

session of the office is supposed to have commenced with David, more especially

in reference to the covenant of God, who promised that "his throne should be es-

tablished for ever," (2 Samuel 7:16.) When the people shook off the yoke of God,

and unhappily and wickedly asked a king, saying, "Give us a king to judge us," (1

Samuel 8:5,) Saul was granted for short time. But his kingdom was shortly after-

wards established by God, as a pledge of true prosperity, in the hand of David. Let

this expression, David the King, be understood by us as pointing out the prosperous

condition of the people, which the Lord had appointed.

Meanwhile, the Evangelist adds a human disgrace, which might almost bring a

stain on the glory of this divine blessing. David the King begat Solomon by her

that had been the wife of Uriah; by Bathsheba, whom he wickedly tore from her

husband, and for the sake of enjoying whom, he basely surrendered an innocent

man to be murdered by the swords of the enemy, (2 Samuel 11:15.) This taint, at

the commencement of the kingdom, ought to have taught the Jews not to glory in

the flesh. It was the design of God to show that, in establishing this kingdom, nothing

88"Quum essent extranei." — "En lieu qu'Ismael et Esau en avoyent este rejettez et bannis comme estrangers." — "Whereas Ishmael and Esau were thrown out and banished from it as strangers."

89{᾿Αλλ} {᾿} {ἑαυτὸν} {ἐχένωσε}, — but he emptied himself. Such is the literal import of the words which are rendered in

the English version, But made himself of no reputation. — Ed.

90"In nurum suam incidit." — "Judas a commis sa meschancete avec sa bru, pensant que ce fust une autre." — "Judah committed his wickedness with his daughter-in-law, supposing her to be a different person"

91"Afin que neantmoins ceste semence bastarde vint a avoir un jour en main le scepter Royal." — "So that nevertheless this bastard seed came to have one day in its hand the Royal scepter."

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depended on human merits.

Comparing the inspired history with the succession described by Matthew, it is

evident that he has omitted three kings.92 Those who say that he did so through

forgetfulness, cannot be listened to for a moment. Nor is it probable that they were

thrown out, because they were unworthy to occupy a place in the genealogy of Christ;

for the same reason would equally apply to many others, who are indiscriminately

brought forward by Matthew, along with pious and holy persons. A more correct

account is, that he resolved to confine the list of each class to fourteen kings, and

gave himself little concern in making the selection, because he had an adequate

succession of the genealogy to place before the eyes of his readers, down to the

close of the kingdom. As to there being only thirteen in the list, it probably arose from

the blunders and carelessness of transcribers. Epiphanius, in his First Book against

Heresies, assigns this reason, that the name of Jeconiah had been twice put down,

and unlearned93 persons ventured to strike out the repetition of it as superfluous;

which, he tells us, ought not to have been done, because Jehoiakim, the father of

king Jehoiakim, had the name Jeconiah, in common with his son, (1 Chronicles 3:17;

2 Kings 24:15; Jeremiah 27:20; 28:4.) Robert Stephens quotes a Greek manuscript,

in which the name of Jehoiakim is introduced.94

12. After the Babylonish exile That is, after the Jews were carried into captivity:

for the Evangelist means, that the descendants of David, from being kings, then

became exiles and slaves. As that captivity was a sort of destruction, it came to

be wonderfully arranged by Divine providence, not only that the Jews again united

in one body, but even that some vestiges of dominion remained in the family of

David. For those who returned home submitted, of their own accord, to the authority

of Zerubbabel. In this manner, the fragments of the royal scepter95 lasted till the

coming of Christ was at hand, agreeably to the prediction of Jacob, "The scepter shall

not depart from Judah, nor a lawgiver from between his feet, until Shiloh come,"

(Genesis 49:10.) And even during that wretched and melancholy dispersion, the

nation never ceased to be illuminated by some rays of the grace of God. The Greek

word {μετοικεσία}, which the old translator renders transmigration, and Erasmus

renders exile, literally signifies a change of habitation. The meaning is, that the Jews

were compelled to leave their country, and to dwell as "strangers in a land that was

not theirs," (Genesis 15:13.)

16. Jesus, who is called Christ By the surname Christ, Anointed, Matthew points

out his office, to inform the readers that this was not a private person, but one

divinely anointed to perform the office of Redeemer. What that anointing was, and

to what it referred, I shall not now illustrate at great length. As to the word itself, it

92"Assavoir Ochozias fils de Joram, Joas, et Amazias." — "Namely, Ahaziah son of Jehoram, Joash, and Amaziah," (2 Chronicles 22, 23, 24, 25.)

93"Indocti;" — "quelques gens n'entendans pas le propos," — "some peope not understanding the design."

94"Robert Etienne a ce propos allegue un exemplaire Grec ancien, ou il y a ainsi, Josias engendra Joacim, et Joacim engendra Jechonias."— "Robert Stephens, with this view, quotes an ancient Greek manuscript, which runs thus: Josiah begat Jehoiakim, and Jehoiakim begat Jeconiah."

95"Qui avoit este mis bas, et comme rompu;" — "which had been thrown down, and, as it were, broken."

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is only necessary to say that, after the royal authority was abolished, it began to be

applied exclusively to Him, from whom they were taught to expect a full recovery

of the lost salvation. So long as any splendor of royalty continued in the family of

David, the kings were wont to be called {χριστοί}, anointed.96 But that the fearful

desolation which followed might not throw the minds of the godly into despair, it

pleased God to appropriate the name of Messiah, Anointed, to the Redeemer alone:

as is evident from Daniel, (9:25, 26.) The evangelical history everywhere shows

that this was an ordinary way of speaking, at the time when the Son of God was

"manifested in the flesh," (1 Timothy 3:16.)

96Every reader of the Bible is familiar with the phrase, the Lord's anointed, as applied to David and his successors, (2 Samuel 19:21; Lamentations 4:20.) — Ed.

Matthew 1:18-25

MATTHEW 1:18-25

Matthew 1:18-25

18. Now the birth of Jesus Christ was in this manner. For when his mother Mary

was betrothed to Joseph, before they came together, she was found to be with child

by the Holy Spirit. 19. And Joseph her husband, as he was a just man, and was

unwilling to injure her reputation, intended to send her away secretly. 20. And while

he was considering these things, lo, the angel of the Lord appeared to him in a dream,

saying, Joseph, son of David, fear not to take unto thee Mary thy wife: for that which

is conceived in her is by the Holy Spirit. 21. And she shall bear a son, and thou shalt

call his name JESUS. For he shall save his people from their sins. 22. Now all this

was done that it might be fulfilled which was spoken by the Lord through the prophet,

saying, 23. Behold, a virgin shall be with child, and shall bear a son, and they shall

call his name Immanuel: which, if one interprets it, means, God is with us. 24. Then

Joseph, being raised from sleep, did as the angel of the Lord had commanded him,

and took unto him his wife: 25. And knew her not, till she brought forth her first-born

son: and called his name JESUS.

18. Now the birth of Jesus Christ Matthew does not as yet relate the place or

manner of Christ's birth, but the way in which his heavenly generation was made

known to Joseph. First, he says that Mary was found to be with child by the Holy

Spirit Not that this secret work of God was generally known: but the historian mixes

up, with the knowledge of men,97 the power of the Spirit, which was still unknown.

He points out the time: When she was espoused to Joseph, and before they came

together So far as respects conjugal fidelity, from the time that a young woman was

betrothed to a man, she was regarded by the Jews as his lawful wife. When a "damsel

betrothed to an husband" was convicted of being unchaste, the law condemned both

of the guilty parties as adulterers:

"the damsel, because she cried not, being in the city;

and the man, because he hath humbled his neighbor's wife,"

(Deuteronomy 22:23, 24.)

97("Qui voyoyent bien par signes externes que Marie estoit enceinte.") —("Who saw well by outward marks that Mary was pregnant.")

JOHN CALVIN

The phrase employed by the Evangelist, before they came together, is either a

modest appellation for conjugal intercourse, or simply means, "before they came

to dwell together as husband and wife, and to make one home and family." The

meaning will thus be, that the virgin had not yet been delivered by her parents into

the hands of her husband, but still remained under their roof.

19. As he was a just man Some commentators explain this to mean, that Joseph,

because he was a just man, determined to spare his wife:98 taking justice to be

only another name for humanity, or, a gentle and merciful disposition. But others

more correctly read the two clauses as contrasted with each other: that Joseph was

a just man, but yet that he was anxious about the reputation of his wife. That justice,

on which a commendation is here bestowed, consisted in hatred and abhorrence of

crime. Suspecting his wife of adultery, and even convinced that she was an adul-

terer, he was unwilling to hold out the encouragement of lenity to such a crime.99

And certainly he is but a pander100 to his wife, who connives at her unchastity. Not

only is such wickedness regarded with abhorrence by good and honorable minds, but

that winking at crime which I have mentioned is marked by the laws with infamy.

Joseph, therefore, moved by an ardent love of justice, condemned the crime of

which he supposed his wife to have been guilty; while the gentleness of his dispo-

sition prevented him from going to the utmost rigor of law. It was a moderate and

calmer method to depart privately, and remove to a distant place.101 Hence we in-

fer, that he was not of so soft and effeminate a disposition, as to screen and promote

uncleanness under the pretense of merciful dealing: he only made some abatement

from stern justice, so as not to expose his wife to evil report. Nor ought we to have

any hesitation in believing, that his mind was restrained by a secret inspiration of

the Spirit. We know how weak jealousy is, and to what violence it hurries its pos-

sessor. Though Joseph did not proceed to rash and headlong conduct, yet he was

wonderfully preserved from many imminent dangers, which would have sprung out

of his resolution to depart.

The same remark is applicable to Mary's silence. Granting that modest reserve

prevented her from venturing to tell her husband, that she was with child by the

Holy Spirit, it was not so much by her own choice, as by the providence of God

that she was restrained. Let us suppose her to have spoken. The nature of the

case made it little short of incredible. Joseph would have thought himself ridiculed,

and everybody would have treated the matter as a laughing-stock: after which the

Divine announcement, if it had followed, would have been of less importance. The

Lord permitted his servant Joseph to be betrayed by ignorance into an erroneous

conclusion, that, by his own voice, he might bring him back to the right path.

Yet it is proper for us to know, that this was done more on our account than for

98"Que Joseph a voulu pardonner a sa femme, et couvrir la faute, d'autant qu'il estoit juste." — "That Joseph intended to forgive his wife, and conceal her offense, because he was just."

99"Il ne vouloit point nourrir le mal en dissimulant et faisant semblant de n'y voir rien." — "He did not wish to encourage wickedness, by dissembling and pretending that he did not see it."

100"Leno;" — "macquereau." 101"Le moyen le plus doux et le moins scandaleux estoit, que secretement il departist du lieu, et la laissast sans faire aueun bruit." — "The mildest and least scandalous method was, that he should depart secretly from the place, and leave her without making any noise."

HARMONY OF THE EVANGELISTS

his personal advantage: for every necessary method was adopted by God, to pre-

vent unfavorable suspicion from falling on the heavenly message. When the angel

approaches Joseph, who is still unacquainted with the whole matter, wicked men

have no reason to charge him with being influenced by prejudice to listen to the

voice of God. He was not overcome by the insinuating address of his wife. His previ-

ously formed opinion was not shaken by entreaties. He was not induced by human

arguments to take the opposite side. But, while the groundless accusation of his

wife was still rankling in his mind, God interposed between them, that we might re-

gard Joseph as a more competent witness, and possessing greater authority, as a

messenger sent to us from heaven. We see how God chose to employ an angel in

informing his servant Joseph, that to others he might be a heavenly herald, and that

the intelligence which he conveyed might not be borrowed from his wife, or from any

mortal.

The reason why this mystery was not immediately made known to a greater num-

ber of persons appears to be this. It was proper that this inestimable treasure should

remain concealed, and that the knowledge of it should be imparted to none but the

children of God. Nor is it absurd to say, that the Lord intended, as he frequently

does, to put the faith and obedience of his own people to the trial. Most certainly, if

any man shall maliciously refuse to believe and obey God in this matter, he will have

abundant reason to be satisfied with the proofs by which this article of our faith is

supported. For the same reason, the Lord permitted Mary to enter into the married

state, that under the veil of marriage, till the full time for revealing it, the heavenly

conception of the virgin might be concealed. Meanwhile, the knowledge of it was

withheld from unbelievers, as their ingratitude and malice deserved.

20. And while he was considering these things We see here how seasonably,

and, as we would say, at the very point, the Lord usually aids his people. Hence

too we infer that, when he appears not to observe our cares and distresses, we are

still under his eye. He may, indeed, hide himself, and remain silent; but, when our

patience has been subjected to the trial, he will aid us at the time which his own

wisdom has selected. How slow or late soever his assistance may be thought to be,

it is for our advantage that it is thus delayed.

The angel of the Lord appeared to him in a dream This is one of two ordinary kinds

of revelations mentioned in the book of Numbers, where the Lord thus speaks:

"If there be a prophet among you, I the Lord will make myself known unto him in

a vision, and will speak unto him in a dream. My servant Moses is not so. With him

will I speak mouth to mouth, even apparently, and not in dark speechess,"

(Numbers 12:6-8.)

But we must understand that dreams of this sort differ widely from natural

dreams; for they have a character of certainty engraven on them, and are im-

pressed with a divine seal, so that there is not the slightest doubt of their truth.

The dreams which men commonly have, arise either from the thoughts of the day,

or from their natural temperament, or from bodily indisposition, or from similar

causes: while the dreams which come from God are accompanied by the testimony

of the Spirit, which puts beyond a doubt that it is God who speaks.

JOHN CALVIN

Son of David, fear not This exhortation shows, that Joseph was perplexed with

the fear of sharing in the criminality of his wife, by enduring her adultery. The angel

removes his suspicion of guilt, with the view of enabling him to dwell with his wife

with a safe conscience. The appellation, Son of David, was employed on the present

occasion, in order to elevate his mind to that lofty mystery; for he belonged to that

family, and was one of the surviving few,102 from whom the salvation promised

to the world could proceed. When he heard the name of David, from whom he

was descended, Joseph ought to have remembered that remarkable promise of God

which related to the establishment of the kingdom, so as to acknowledge that there

was nothing new in what was now told him. The predictions of the prophets were,

in effect, brought forward by the angel, to prepare the mind of Joseph for receiving

the present favor.

21. And thou shalt call his name JESUS. I have already explained briefly, but as

far as was necessary, the meaning of that word. At present I shall only add, that

the words of the angel set aside the dream of those who derive it from the essential

name of God, Jehovah; for the angel expresses the reason why the Son of God is so

called, Because he shall SAVE his people; which suggests quite a different etymology

from what they have contrived. It is justly and appropriately added, they tell us, that

Christ will be the author of salvation, because he is the Eternal God. But in vain do

they attempt to escape by this subterfuge; for the nature of the blessing which God

bestows upon us is not all that is here stated. This office was conferred upon his

Son from the fact, from the command which had been given to him by the Father,

from the office with which he was invested when he came down to us from heaven.

Besides, the two words {᾿Ιησοῦς} and {,}יהוהJesus and Jehovah, agree but in two

letters, and differ in all the rest; which makes it exceedingly absurd to allege any

affinity whatever between them, as if they were but one name. Such mixtures I

leave to the alchymists, or to those who closely resemble them, the Cabalists who

contrive for us those trifling and affected refinements.

When the Son of God came to us clothed in flesh, he received from the Father a

name which plainly told for what purpose he came, what was his power, and what we

had a right to expect from him. for the name Jesus is derived from the Hebrew verb,

in the Hiphil conjugation, {,}הושיעwhich signifies to save In Hebrew it is pronounced

differently, Jehoshua; but the Evangelists, who wrote in Greek, followed the custom-

ary mode of pronunciation; for in the writings of Moses, and in the other books of

the Old Testament, the Hebrew word {,}יהושועJehoshua, or Joshua, is rendered by

the Greek translators {᾿Ιησοῦς}, Jesus But I must mention another instance of the

ignorance of those who derive — or, I would rather say, who forcibly tear — the name

Jesus from Jehovah They hold it to be in the highest degree improper that any mortal

man should share this name in common with the Son of God, and make a strange

outcry that Christ would never allow his name to be so profaned. As if the reply were

not at hand, that the name Jesus was quite as commonly used in those days as the

102"Quia esset ex ea familia, et quidem superstes cum paucis;" — "d'autant qu'il estoit de cette famille, et mesmes que d'icelle il estoit quasi seul vivant, avec quelques autres en bien petit nombre;" — "because he was of that family, and even of that he was almost sole survivor, with some others in very small number."

HARMONY OF THE EVANGELISTS

name Joshua Now, as it is sufficiently clear that the name Jesus presents to us the

Son of God as the Author of salvation, let us examine more closely the words of the

angel.

He shall save his people from their sins The first truth taught us by these words

is, that those whom Christ is sent to save are in themselves lost. But he is expressly

called the Savior of the Church. If those whom God admits to fellowship with himself

were sunk in death and ruin till they were restored to life by Christ, what shall we

say of "strangers" (Ephesians 2:12) who have never been illuminated by the hope

of life? When salvation is declared to be shut up in Christ, it clearly implies that the

whole human race is devoted to destruction. The cause of this destruction ought

also to be observed; for it is not unjustly, or without good reason, that the Heavenly

Judge pronounces us to be accursed. The angel declares that we have perished, and

are overwhelmed by an awful condemnation, because we stand excluded from life

by our sins. Thus we obtain a view of our corruption and depravity; for if any man

lived a perfectly holy life, he might do without Christ as a Redeemer. But all to a

man need his grace; and, therefore, it follows that they are the slaves of sin, and are

destitute of true righteousness.

Hence, too, we learn in what way or manner Christ saves; he delivers us from

sins This deliverance consists of two parts. Having made a complete atonement, he

brings us a free pardon, which delivers us from condemnation to death, and recon-

ciles us to God. Again, by the sanctifying influences of his Spirit, he frees us from

the tyranny of Satan, that we may live "unto righteousness," (1 Peter 2:24.) Christ

is not truly acknowledged as a Savior, till, on the one hand, we learn to receive a

free pardon of our sins, and know that we are accounted righteous before God, be-

cause we are free from guilt; and till, on the other hand, we ask from him the Spirit

of righteousness and holiness, having no confidence whatever in our own works or

power. By Christ's people the angel unquestionably means the Jews, to whom he

was appointed as Head and King; but as the Gentiles were shortly afterwards to be

ingrafted into the stock of Abraham, (Romans 11:17,) this promise of salvation is

extended indiscriminately to all who are incorporated by faith in the "one body" (1

Corinthians 12:20) of the Church.

22. Now all this was done It is ignorant and childish trifling to argue, that the

name Jesus is given to the Son of God, because he is called Immanuel For Matthew

does not confine this assertion to the single fact of the name, but includes whatever

is heavenly and divine in the conception of Christ; and that is the reason why he

employs the general term all We must now see how appropriately the prediction

of Isaiah is applied. It is a well-known and remarkable passage, (Isaiah 7:14,) but

perverted by the Jews with their accustomed malice; though the hatred of Christ

and of truth, which they thus discover, is as blind and foolish as it is wicked. To

such a pitch of impudence have many of their Rabbins proceeded, as to explain it

in reference to King Hezekiah, who was then about fifteen years of age. And what,

I ask, must be their rage for lying, when, in order to prevent the admission of clear

light, they invert the order of nature, and shut up a youth in his mother's womb,

that he may be born sixteen years old? But the enemies of Christ deserve that God

JOHN CALVIN

should strike them with a spirit of giddiness and insensibility, should

"pour out upon them a spirit of deep sleep and close their eyes,"

(Isaiah 29:10.)

Others apply it to a creature of their own fancy, some unknown son of Ahaz, whose

birth Isaiah predicted. But with what propriety was he called Immanuel, or the land

subjected to his sway, who closed his life in a private station and without honor? for

shortly afterwards the prophet tells us that this child, whoever he was, would be ruler

of the land. Equally absurd is the notion that this passage relates to the prophet's

son. On this subject we may remark, that Christian writers have very strangely mis-

apprehended the prediction contained in the next chapter, by applying it to Christ.

The prophet there says, that, instructed by a vision, he "went unto the prophetess;

and she conceived, and bare a son," and that the child whom she bore was named

by Divine command, "Maher-shalal-hash-baz," "Making speed to the spoil, hasten

the prey," (Isaiah 8:3.) All that is there described is approaching war, accompa-

nied by fearful desolation; which makes it very manifest that the subjects are totally

different.

Let us now, therefore, investigate the true meaning of this passage. The city of

Jerusalem is besieged. Ahaz trembles, and is almost dead with terror. The prophet is

sent to assure him that God will protect the city. But a simple promise is not sufficient

to compose his agitated mind. The prophet is sent to him, saying,

"Ask thee a sign of the Lord thy God;

ask it either in the depth, or in the height above,"

(Isaiah 7:11.)

That wicked hypocrite, concealing his unbelief, disdains to ask a sign. The prophet

rebukes him sharply, and at length adds,

"The Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear

a son, and shall call his name Immanuel,"

(Isaiah 7:14.)

We expound this as relating to Christ in the following manner: "You, the whole

posterity of David, as far as lies in your power, endeavor to nullify the grace which

is promised to you;" (for the prophet expressly calls them, by way of disgrace, the

house of David, Isaiah 7:13;) "but your base infidelity will never prevent the truth

of God from proving to be victorious. God promises that the city will be preserved

safe and unhurt from its enemies. If his word is not enough, he is ready to give

you the confirmation of such a sign as you may demand. You reject both favors,

and spurn them from you; but God will remain steady to his engagement. For the

promised Redeemer will come, in whom God will show himself to be fully present to

his people."

The Jews reply, that Isaiah would have been at variance with everything like rea-

son or probability, if he had given to the men of that age a sign, which was not to be

exhibited till after the lapse of nearly eight hundred years. And then they assume

the airs of haughty triumph,103 as if this objection of the Christians had originated in

ignorance or thoughtlessness, and were now forgotten and buried. But the solution,

103"Faisant grand cas de leur argument;" — "setting great store by their argument."

HARMONY OF THE EVANGELISTS

I think, is easy; provided we keep in view that a covenant of adoption was given

to the Jews, on which the other acts of the divine kindness depended. There was

then a general promise, by which God adopted the children of Abraham as a nation,

and on which were founded all the special promises. Again, the foundation of this

covenant was the Messiah. Now we hold, that the reason for delivering the city was,

that it was the sanctuary of God, and out of it the Redeemer would come. But for

this, Jerusalem would a hundred times have perished.

Let pious readers now consider, when the royal family had openly rejected the

sign which God had offered to them, if it was not suitable that the prophet should

pass all at once to the Messiah, and address them in this manner: "Though this age is

unworthy of the deliverance of which God has given me a promise, yet God is mindful

of his covenant, and will rescue this city from its enemies. While he grants no partic-

ular sign to testify his grace, this one sign ought to be deemed more than sufficient

to meet your wishes. from the stock of David the Messiah will arise." Yet it must

be observed that, when the prophet reminds unbelievers of the general covenant, it

is a sort of reproof, because they did not accept of a particular sign. I have now, I

think, proved that, when the door was shut against every kind of miracle, the prophet

made an appropriate transition to Christ, for the purpose of leading unbelievers to

reflect, that the only cause of the deliverance was the covenant that had been made

with their fathers. And by this remarkable example has God been pleased to testify

to all ages, that he followed with uninterrupted kindness the children of Abraham,

only because in Christ, and not through their own merits, he had made with them a

gracious covenant.

There is another piece of sophistry by which the Jews endeavor to parry our ar-

gument. Immediately after the words in question, the prophet adds:

"Before the child shall know to refuse the evil and choose the good, the land that

thou abhorrest shall be forsaken of both her kings,"

(Isaiah 7:16.)

Hence they infer, that the promised birth of the child would be delayed for a very

short time; otherwise, it would not agree with the rapidly approaching change of the

kingdoms, which, the prophet announeed, would take place before that child should

have passed half the period of infancy. I reply, when Isaiah has given a sign of the

future Savior, and declared that a child will be born, who is the true Immanuel, or —

to use Paul's language — God manifest in the flesh, (1 Timothy 3:16,) he proceeds

to speak, in general terms, of all the children of his own time. A strong proof of this

readily presents itself; for, after having spoken of the general promise of God, he

returns to the special promise, which he had been commissioned to declare. The

former passage, which relates to a final and complete redemption, describes one

particular child, to whom alone belongs the name of God; while the latter passage,

which relates to a special benefit then close at hand, determines the time by the

childhood of those who were recently born, or would be born shortly afterwards.

Hitherto, if I mistake not, I have refuted, by strong and conclusive arguments,

the calumnies of the Jews, by which they endeavor to prevent the glory of Christ

from appearing, with resplendent luster, in this prediction. It now remains for us

JOHN CALVIN

to refute their sophistical reasoning about the Hebrew word {,}עלמהvirgin104 They

wantonly persecute Matthew for proving that Christ was born of a virgin,105 while the

Hebrew noun merely signifies a young woman; and ridicule us for being led astray by

the wrong translation106 of a word, to believe that he was born by the Holy Spirit, of

whom the prophet asserts no more than that he would be the son of a young woman.

And, first, they display an excessive eagerness for disputation, by laboring107 to

prove that a word, which is uniformly applied in Scripture to virgins, denotes here

a young woman who had known a man. The etymology too agrees with Matthew's

translation of the word: for it means hiding,108 which expresses the modesty that

becomes a virgin.109 They produce a passage from the book of Proverbs, "the way of

a man with a maids," {( ,}בעלמהProverbs 30:19.) But it does not at all support their

views. Solomon speaks there of a young woman who has obtained the affections of

a young man: but it does not follow as a matter of course, that the young man has

seduced the object of his regard; or rather, the probability leans much more strongly

to the other side.110

But granting all that they ask as to the meaning of the word, the subject demon-

strates, and compels the acknowledgment, that the prophet is speaking of a mirac-

ulous and extraordinary birth. He exclaims that he is bringing a sign from the Lord,

and not an ordinary sign, but one superior to every other.

The Lord himself shall give you a sign.

Behold, a virgin shall conceive,

(Isaiah 7:14.)

If he were only to say, that a woman would bear a child, how ridiculous would

that magnificent preface have been? Thus we see, that the insolence of the Jews

exposes not only themselves, but the sacred mysteries of God, to scorn.

Besides, a powerful argument may be drawn from the whole strain of the passage.

Behold, a virgin shall conceive Why is no mention made of a man? It is because

the prophet draws our attention to something very uncommon. Again, the virgin is

commanded to name the child. Thou shalt call his name Immanuel In this respect,

also, the prophet expresses something extraordinary: for, though it is frequently

related in Scripture, that the names were given to children by their mothers, yet it

was done by the authority of the fathers. When the prophet addresses his discourse

to the virgin, he takes away from men, in respect to this child, that authority which

is conferred upon them by the order of nature. Let this, therefore, be regarded as

an established truth, that the prophet here refers to a remarkable miracle of God,

104"Le mot Hebrieu Alma, pour lequel l'Evangeliste a use du mot de Vierge;" — "the Hebrew word Alma, for which the Evangelist has used the word Virgin."

105"Le blamant de ce qu'il pretend prouver Jesus Christ estre nay d'une Vierge;" — "blaming him for offering to prove Jesus Christ to be born of a Virgin."

106"Abusez par un mot mal tourne;" — "deceived by a word ill translated." 107"Urgent;" — "ils veulent a toute force;" — "they attempt with their whole strength." 108{{עלמהis derived from ,{}עלםto hide,—a verb not found in Kal, but so frequently in Niphal, (,{)}נעלםHiphil, (,{)}העלים

Hithpahel, (,{)}התעלםthat its meaning is fully ascertained. — Ed.

109"Car il emporte Retraitte ou Cachette, qui est pour denoter ceste honte honeste qui doit estre es vierges;" — "for it signifies Retreat or Concealment, which serves to denote that becoming shame which ought to be in virgins."

110"C'est bien autrement: car il y a plus d'apparence au contraire;"— "it is quite otherwise: for there is more probability on the opposite side.

HARMONY OF THE EVANGELISTS

and recommends it to the attentive and devout consideration of all the godly, — a

miracle which is basely profaned by the Jews, who apply to the ordinary method of

conception what is said in reference to the secret power of the Spirit.

23. His name Immanuel The phrase, God is with us, is no doubt frequently em-

ployed in Scripture to denote, that he is present with us by his assistance and grace,

and displays the power of his hand in our defense. But here we are instructed as to

the manner in which God communicates with men. For out of Christ we are alien-

ated from him; but through Christ we are not only received into his favor, but are

made one with him. When Paul says, that the Jews under the law were nigh to God,

(Ephesians 2:17,) and that a deadly enmity (Ephesians 2:15) subsisted between him

and the Gentiles, he means only that, by shadows and figures, God then gave to the

people whom he had adopted the tokens of his presence. That promise was still in

force, "The Lord thy God is among you," (Deuteronomy 7:21,) and, "This is my rest

for ever," (Psalm 132:14.) But while the familiar intercourse between God and the

people depended on a Mediator, what had not yet fully taken place was shadowed

out by symbols. His seat and residence is placed "between the Cherubim," (Psalm

80:1,) because the ark was the figure and visible pledge of his glory.

But in Christ the actual presence of God with his people, and not, as before, his

shadowy presence, has been exhibited.111 This is the reason, why Paul says, that "in

him dwelleth all the fullness of the Godhead bodily," (Colossians 2:9.) And certainly

he would not be a properly qualified Mediator, if he did not unite both natures in his

person, and thus bring men into an alliance with God. Nor is there any force in the

objection, about which the Jews make a good deal of noise, that the name of God

is frequently applied to those memorials, by which he testified that he was present

with believers.

For it cannot be denied, that this name, Immanuel, contains an implied contrast

between the presence of God, as exhibited in Christ, with every other kind of pres-

ence, which was manifested to the ancient people before his coming. If the reason

of this name began to be actually true, when Christ appeared in the flesh, it follows

that it was not completely, but only in part, that God was formerly united with the

Fathers.

Hence arises another proof, that Christ is God manifested in the flesh, (1 Timothy

3:16.) He discharged, indeed, the office of Mediator from the beginning of the world;

but as this depended wholly on the latest revelation, he is justly called Immanuel

at that time, when clothed, as it were, with a new character, he appears in public

as a Priest, to atone for the sins of men by the sacrifice of his body, to reconcile

them to the Father by the price of his blood, and, in a word, to fulfill every part of

the salvation of men.112 The first thing which we ought to consider in this name

is the divine majesty of Christ, so as to yield to him the reverence which is due to

the only and eternal God. But we must not, at the same time, forget the fruit which

111"Mais quand Christ est apparu en sa personne, le peuple a eu une presence de Dieu veritable, et non pas ombratile comme paravant."— "But when Christ appeared in his person, the people had a real presence of God, and not shadowy, as before."

112"Somme, pour faire et accomplir toutes choses requises au salut du genre humain;" — "in a word, to do and accomplish all things requisite for the salvation of the human race."

JOHN CALVIN

God intended that we should collect and receive from this name. For whenever we

contemplate the one person of Christ as God-man, we ought to hold it for certain

that, if we are united to Christ by faith, we possess God.

In the words, they shall call, there is a change of the number. But this is not at

all at variance with what I have already said. True, the prophet addresses the virgin

alone, and therefore uses the second person, Thou shalt call But from the time that

this name was published, all the godly have an equal right to make this confession,

that God has given himself to us to be enjoyed in Christ.113

24. Joseph, being raised from sleep The ready performance, which is here de-

scribed, serves not less to attest the certainty of Joseph's faith, than to commend

his obedience. For, if every scruple had not been removed, and his conscience fully

pacified, he would never have proceeded so cheerfully, on a sudden change of opin-

ion, to take unto him his wife, whose society, he lately thought, would pollute him.114

The dream must have carried some mark of Divinity, which did not allow his mind

to hesitate. Next followed the effect of faith. Having learned the will of God, he

instantly prepared himself to obey.

25. And knew her not This passage afforded the pretext for great disturbances,

which were introduced into the Church, at a former period, by Helvidius. The infer-

ence he drew from it was, that Mary remained a virgin no longer than till her first

birth, and that afterwards she had other children by her husband. Jerome, on the

other hand, earnestly and copiously defended Mary's perpetual virginity. Let us rest

satisfied with this, that no just and well-grounded inference can be drawn from these

words of the Evangelist, as to what took place after the birth of Christ. He is called

first-born; but it is for the sole purpose of informing us that he was born of a virgin.115

It is said that Joseph knew her not till she had brought forth her first-born son: but

this is limited to that very time. What took place afterwards, the historian does not

inform us. Such is well known to have been the practice of the inspired writers. Cer-

tainly, no man will ever raise a question on this subject, except from curiosity; and

no man will obstinately keep up the argument, except from an extreme fondness for

disputation.

113"Il appartient a tous fideles d'advouer et confesser que Dieu s'est communique et baille a nous en Christ;" — "it belongs to all believers to own and confess that God has communicated and made over himself to us in Christ."

114"Laquelle un peu auparavant il ne vouloit recevoir, et lui sembloit qu'il se fust pollue en conversant avec elle;" — "whom a little before he refused to receive, and seemed to him that he would be polluted by conversing with her."

115"Il est nomme Premier nay, mais non pour autre raison, sinon afin que nous sachions qu'il est nay d'une mere vierge, et qui jamais n'avoit eu enfant;" — "he is called First-born, but for no other reason than that we may know that he was born of a pure virgin, and who never had had a child."

Luke 2:1-7

LUKE 2:1-7

Luke 2:1-7

1. Now it happened in those days, an edict came out from Augustus Caesar, that

the whole world should be registered. 116 2. This first registration 117 was made

when Cyrenius was governor of Syria. 3. And all went to make the return, 118 each

in his own city. 4. And Joseph also went up from Galilee, out of the city of Nazareth,

into Judea, into the city of David, which is called Bethlehem, (because he was of the

house and lineage of David,) 5. To make the return with Mary 119 his betrothed wife,

who was pregnant. 6. And it happened while they were there, the days of bringing

forth were fulfilled. 120 7. And she brought forth her first-born son, and wrapped

him in bandages, 121 and laid him in a manger; 122 because there was no room for

them in the inn.

Luke relates how it happened, that Christ was born in the city of Bethlehem, as

his mother was living at a distance from her home, when she was approaching to her

confinement. And first he sets aside the idea of human contrivance,123 by saying,

that Joseph and Mary had left home, and came to that place to make the return ac-

cording to their family and tribe. If intentionally and on purpose124 they had changed

their residence that Mary might bring forth her child in Bethlehem, we would have

looked only at the human beings concerned. But as they have no other design than

to obey the edict of Augustus, we readily acknowledge, that they were led like blind

persons, by the hand of God, to the place where Christ must be born. This may

appear to be accidental, as everything else, which does not proceed from a direct

116"Mis par escrit;" — "put in writing." 117"Ceste premiere description." 118"Ut profiteretur." 119"Pour estre enroule avec Marie;" — "to be enrolled with Mary." 120"Et comme ils estoyent la, advint que les jours d'icelle furent accom-. plis pour enfanter." — "And as they were there, it happened that her days were accomplished for bringing forth."

121"Fasciis;" — "Bandelettes." 122"Une creiche." 123"Il monstre que cela ne s'est point fait par advis ou conseil humain." —"He shows that this was not by human advice or plan."

124"Data opera et consulto;" — "de propos delibere;" — "of deliberate purpose."

JOHN CALVIN

human intention, is ascribed by irreligious men to Fortune. But we must not attend

merely to the events themselves. We must remember also the prediction which was

uttered by the prophet many centuries before. A comparison will clearly show it to

have been accomplished by the wonderful Providence of God, that a registration was

then enacted by Augustus Caesar, and that Joseph and Mary set out from home, so

as to arrive in Bethlehem at the very point of time.

Thus we see that the holy servants of God, even though they wander from their

design, unconscious where they are going, still keep the right path, because God

directs their steps. Nor is the Providence of God less wonderful in employing the

mandate of a tyrant to draw Mary from home, that the prophecy may be fulfilled.

God had marked out by his prophet — as we shall afterwards see — the place where

he determined that his Son should be born. If Mary had not been constrained to do

otherwise, she would have chosen to bring forth her child at home. Augustus orders

a registration to take place in Judea, and each person to give his name, that they may

afterwards pay an annual tax, which they were formerly accustomed to pay to God.

Thus an ungodly man takes forcible possession of that which God was accustomed

to demand from his people. It was, in effect, reducing the Jews to entire subjection,

and forbidding them to be thenceforth reckoned as the people of God.

Matters have been brought, in this way, to the last extremity, and the Jews appear

to be cut off and alienated for ever from the covenant of God. At that very time

does God suddenly, and contrary to universal expectation, afford a remedy. What

is more, he employs that wicked tyranny for the redemption of his people. For the

governor, (or whoever was employed by Caesar for the purpose,) while he executes

the commission entrusted to him, is, unknown to himself, God's herald, to call Mary

to the place which God had appointed. And certainly Luke's whole narrative may

well lead believers to acknowledge, that Christ was led by the hand of God "from his

mother's belly," (Psalm 22:10.) Nor is it of small consequence125 to the certainty of

faith to know, that Mary was drawn suddenly, and contrary to her own intention, to

Bethlehem, that "out of it might come forth" (Micah 5:2) the Redeemer, as he had

been formerly promised.

1. The whole world This figure of speech126 (by which the whole is taken for a

part, or a part for the whole) was in constant use among the Roman authors, and

ought not to be reckoned harsh. That this registration might be more tolerable and

less odious, it was extended equally, I have no doubt, to all the provinces; though

the rate of taxation may have been different. I consider this first registration to

mean, that the Jews, being completely subdued, were then loaded with a new and

unwonted yoke. Others read it, that this registration was first made when Cyrenius

was governor of Syria;127 but there is no probability in that view. The tax was, indeed,

annual; but the registration did not take place every year. The meaning is, that the

Jews were far more heavily oppressed than they had formerly been.

There is a diversity as to the name of the Proconsul. Some call him Cyrenius,

125"Neque parum facit;" — "ce n'est pas un poinct de petite importance." 126"Synecdoche." 127The reader will observe that this is the rendering of the authorized English version. — Ed.

HARMONY OF THE EVANGELISTS

({Κυρήνιος},) and others, Quirinus or Quirinius But there is nothing strange in this;for

we know that the Greeks, when they translate Latin names, almost always make

some change in the pronunciation. But a far greater difficulty springs up in another

direction. Josephus says that, while Archelaus was a prisoner at Vienna, (Ant. 17:13.

2,) Quirinus came as Proconsul, with instructions to annex Judea to the province of

Syria, (xviii. 1.1.) Now, historians are agreed, that Archelaus reigned nine years after

the death of his father Herod. It would therefore appear, that there was an interval

of about thirteen years between the birth of Christ and this registration; for almost

all assent to the account given by Epiphanius, that Christ was born in the thirty-third

year of Herod: that is, four years before his death.

Another circumstance not a little perplexing is, that the same Josephus speaks of

this registration as having happened in the thirty-seventh year after the victory at

Actium,128 (Ant. 18:2. 1.) If this be true, Augustus lived, at the utmost, not more

than seven years after this event; which makes a deduction of eight or nine years

from his age: for it is plain from the third chapter of Luke's Gospel, that he was at

that time only in his fifteenth year. But, as the age of Christ is too well known to

be called in question, it is highly probable that, in this and many other passages of

Josephus's History, his recollection had failed him. Historians are agreed that Quir-

inus was Consul nineteen years, or thereby, before the victory over Antony, which

gave Augustus the entire command of the empire: and so he must have been sent

into the province at a very advanced age. Besides, the same Josephus enumerates

four governors of Judea within eight years; while he acknowledges that the fifth was

governor for fifteen years. That was Valerius Gratus, who was succeeded by Pontius

Pilate.

Another solution may be offered. It might be found impracticable to effect the

registration immediately after the edict had been issued: for Josephus relates, that

Coponius was sent with an army to reduce the Jews to subjection, (Ant. 18:2.2) from

which it may easily be inferred, that the registration was prevented, for a time, by

popular tumult. The words of Luke bear this sense, that, about the time of our Lord's

birth, an edict came out to have the people registered, but that the registration could

not take place till after a change of the kingdom, when Judea had been annexed to

another province. This clause is accordingly added by way of correction. This first

registration was made when Cyrenius was governor of Syria That is, it was then first

carried into effect. 129

But the whole question is not yet answered: for, while Herod was king of Judea,

what purpose did it serve to register a people who paid no tribute to the Roman

Empire? I reply: there is no absurdity in supposing that Augustus, by way of accus-

toming the Jews to the yoke, (for their obstinacy was abundantly well-known,) chose

to have them registered, even under the reign of Herod.130 Nor did Herod's peculiar

128"Victoriae Actiacae." — "C'est une victoire qu'ent Auguste a la bataille sur mer contre Antoine et Cleopatra, aupres de la ville nommee Actium." — "That is, a victory which Augustus had in the naval battle which he fought against Antony and Cleopatra, near the town called Actium."

129"Elle fut lors executee, et trouva-on facon d'en venir a bout." — "It was then executed, and a way was found of succeeding in it."

130"Sub Herode;" — "combien qu'ils fussent sujets d'Herode;" — "though they were subjects

JOHN CALVIN

authority as king make it inconsistent that the Jews should pay to the Roman Empire

a stipulated sum for each man under the name of a tax: for we know that Herod,

though he was called a king, held nothing more than a borrowed power, and was

little better than a slave. On what authority Eusebius states that this registration

took place by an order of the Roman Senate, I know not.

7. Because there was no room for them in the inn We see here not only the

great poverty of Joseph, but the cruel tyranny which admitted of no excuse, but

compelled Joseph to bring his wife along with him, at an inconvenient season, when

she was near the time of her delivery. Indeed, it is probable that those who were

the descendants of the royal family were treated more harshly and disdainfully than

the rest. Joseph was not so devoid of feeling as to have no concern about his wife's

delivery. He would gladly have avoided this necessity: but, as that is impossible, he

is forced to yield,131 and commends himself to God. We see, at the same time, what

sort of beginning the life of the Son of God had, and in what cradle132 he was placed.

Such was his condition at his birth, because he had taken upon him our flesh for this

purpose, that he might, "empty himself" (Philippians 2:7) on our account. When he

was thrown into a stable, and placed in a manger, and a lodging refused him among

men, it was that heaven might be opened to us, not as a temporary lodging,133 but

as our eternal country and inheritance, and that angels might receive us into their

abode.

of Herod."

131"Il baisse la teste;" — "he bows the head." 132"Comment il a este heberge." 133"Non modo hospitii jure;" — "non point comme un logis pour y estre hebergez en passant."

Luke 2:8-14

LUKE 2:8-14

Luke 2:8-14

8. And there were shepherds in the same country abiding in the fields, 134 and

watching by night over their flock. 135 9. And, lo, the angel of the Lord came upon

them: and the glory 136 of the Lord shone round about them, and they feared with a

great fear. 10. And the angel said to them, Fear not: for, lo, I announce to you great

joy, which shall be to all the people: 11. For this day is born to you a Savior, who is

Christ the Lord, in the city of David. 12. And this shall be a sign to you: 137 you shall

find the babe wrapped in swaddling-bands 138 laid in a manger: 13. And suddenly

there was present with the angel a multitude of the heavenly host, 139 praising God,

and saying, 14. Glory in the highest 140 to God, and on earth peace, among men

good-will. 141

8. And there were shepherds It would have been to no purpose that Christ was

born in Bethlehem, if it had not been made known to the world. But the method of

doing so, which is described by Luke, appears to the view of men very unsuitable.

First, Christ is revealed but to a few witnesses, and that too amidst the darkness of

night. Again, though God had, at his command, many honorable and distinguished

witnesses, he passed by them, and chose shepherds, persons of humble rank, and of

no account among men. Here the reason and wisdom of the flesh must prove to be

foolishness; and we must acknowledge, that "the foolishness of God" (1 Corinthians

1:25) excels all the wisdom that exists, or appears to exist, in the world. But this too

was a part of the "emptying of himself," (Philippians 2:6:) not that any part of Christ's

glory should be taken away by it, but that it should lie in concealment for a time.

134"Couchant es champs." 135"Gardant les veilles de la nuict." 136"La clarte;" — "the brightness." 137"Et vous aurez ces enseignes;" — "and you shall have these signs." 138"Pannis;" — "bandelettes." 139"Militiae;" — "des armees celestes;" — "of the heavenly armies." 140"es cieux treshauts;" — "in the highest heavens." 141"Envers les hommes son bon plaisir, ou, bonne volonte;" — "towards men his good pleasure, or, good-will."

JOHN CALVIN

Again, as Paul reminds us, that the gospel is mean according to the flesh, "that our

faith should stand" in the power of the Spirit, not in the "lofty142 words of human

wisdom," or in any worldly splendor,143 (1 Corinthians 2:4,5;) so this inestimable

"treasure" has been deposited by God, from the beginning, "in earthen vessels," (2

Corinthians 4:7,) that he might more fully try the obedience of our faith. If then we

desire to come to Christ, let us not be ashamed to follow those whom the Lord, in

order to cast down the pride of the world, has taken, from among the dung144 of

cattle, to be our instructors.

9. And, lo, the angel of the Lord came upon them He says, that the glory of the

Lord145 shone around the shepherds, by which they perceived him to be an angel.146

For it would have been of little avail to be told by an angel what is related by Luke,

if God had not testified, by some outward sign, that what they heard proceeded

from Him. The angel appeared, not in an ordinary form, or without majesty, but

surrounded with the brightness of heavenly glory, to affect powerfully the minds of

the shepherds, that they might receive the discourse which was addressed to them,

as coming from the mouth of God himself. Hence the fear, of which Luke shortly

afterwards speaks, by which God usually humbles the hearts of men, (as I have

formerly explained,) and disposes them to receive his word with reverence.

10. Fear not The design of this exhortation is to alleviate their fear. For, though

it is profitable for the minds of men to be struck with awe, that they may learn to

"give unto the Lord the glory due unto his name," (Psalm 29:2;) yet they have need,

at the same time, of consolation, that they may not be altogether overwhelmed.

For the majesty of God could not but swallow up the whole world, if there were not

some mildness to mitigate the terror which it brings. And so the reprobate fall down

lifeless at the sight of God, because he appears to them in no other character than

that of a judge. But to revive the minds of the shepherds, the angel declares that

he was sent to them for a different purpose, to announce to them the mercy of God.

When men hear this single word, that God is reconciled to them, it not only raises

up those who are fallen down, but restores those who were ruined, and recalls them

from death to life.

The angel opens his discourse by saying, that he announces great joy; and next

assigns the ground or matter of joy, that a Savior is born These words show us,

first, that, until men have peace with God, and are reconciled to him through the

grace of Christ, all the joy that they experience is deceitful, and of short duration.147

Ungodly men frequently indulge in frantic and intoxicating mirth; but if there be

none to make peace between them and God, the hidden stings of conscience must

produce fearful torment. Besides, to whatever extent they may flatter themselves in

luxurious indulgence, their own lusts are so many tormentors. The commencement

of solid joy is, to perceive the fatherly love of God toward us, which alone gives

142"En paroles magnifiques;" — "in magnificent words." 143"En quelque lustre et apparence du monde;" — "in any luster and display of the world." 144"Ex pecudum stercore;" — "sur la fiente des bestes." 145"La clarte du Seigneur;" — "the brightness of the Lord." 146"c'a este afin qu'ils cogneussent que c'estoit l'ange de Dieu qui parloit;" — "it was in order that they might know that it was the angel of the Lord that spoke."

147"Ce n'est que fumee;" — "it is only smoke."

HARMONY OF THE EVANGELISTS

tranquillity to our minds. And this "joy," in which, Paul tells us, "the kingdom of

God" consists, is "in the Holy Spirit," (Romans 14:17.) By calling it great joy, he

shows us, not only that we ought, above all things, to rejoice in the salvation brought

us by Christ, but that this blessing is so great and boundless, as fully to compensate

for all the pains, distresses, and anxieties of the present life. Let us learn to be so

delighted with Christ alone, that the perception of his grace may overcome, and at

length remove from us, all the distresses of the flesh.148

Which shall be to all the people Though the angel addresses the shepherds alone,

yet he plainly states, that the message of salvation which he brings is of wider extent,

so that not only they, in their private capacity, may hear it, but that others may also

hear. Now let it be understood, that this joy was common to all people, because, it

was indiscriminately offered to all. For God had promised Christ, not to one person

or to another, but to the whole seed of Abraham. If the Jews were deprived, for the

most part, of the joy that was offered to them, it arose from their unbelief; just as,

at the present day, God invites all indiscriminately to salvation through the Gospel,

but the ingratitude of the world is the reason why this grace, which is equally offered

to all, is enjoyed by few. Although this joy is confined to a few persons, yet, with

respect to God, it is said to be common. When the angel says that this joy shall be to

all the people, he speaks of the chosen people only; but now that, the middle wall of

partition" (Ephesians 2:14) has been thrown down, the same message has reference

to the whole human race.149 For Christ proclaims peace, not only, to them that are

nigh, "but to them that are, far off," (Ephesians 2:17,) to "strangers" (Ephesians

2:12) equally with citizens. But as the peculiar covenant with the Jews lasted till the

resurrection of Christ, so the angel separates them from the rest of the nations.

11. This day is born to you Here, as we lately hinted, the angel expresses the

cause of the joy. This day is born the Redeemer long ago promised, who was to

restore the Church of God to its proper condition. The angel does not speak of it

as a thing altogether unknown. He opens his embassy by referring to the Law and

the Prophets; for had he been addressing heathens or irreligious persons, it would

have been of no use to employ this mode of speaking: this day is born to you a

Savior, who is Christ the Lord For the same reason, he mentions that he was born

in the city of David, which could serve no purpose, but to recall the remembrance

of those promises which were universally known among the Jews. Lastly, the angel

adapted his discourse to hearers who were not altogether unacquainted with the

promised redemption. With the doctrine of the Law and the Prophets he joined the

Gospel, as emanating from the same source. Now, since the Greek word Greek,

148"Parquoy apprenons de prendre tellement notre contentement en Christ seul, que le sentiment de sa grace nous face surmonter toutes choses qui sont dures a la chair, et finalement en oste toute l'amertume."— "Wherefore, let us learn to take our satisfaction, in such a manner, in Christ alone, that the feeling of his grace may make us rise above all things that are unpleasant to the flesh, and finally may take away all their bitterness."

149"Au reste, il est bien vray que l'ange parle seulement du peuple esleu, assavoir des Juifs; mais pourceque maintenant la paroy qui faisoit separation est rompue, la mesme ambassade s'addresse aujourdhui a tout le genre humain." — "Besides, it is very true that the angel speaks only of the elect people, namely, the Jews; but because now the wall of partition which made a separation is broken down, the same message is addressed, at the present day, to all the human race."

JOHN CALVIN

as Cicero assures us, has a more extensive meaning than the Latin word Servator,

and as there is no Latin noun that corresponds to it, I thought it better to employ a

barbarous term, than to take anything away from the power of Christ. And I have

no doubt, that the author of the Vulgate, and the ancient doctors of the Church, had

the same intention.150 Christ is called Savior,151 because he bestows a complete

salvation. The pronoun to you152 is very emphatic; for it would have given no great

delight to hear that the Author of salvation was born, unless each person believed

that for himself he was born. In the same manner Isaiah says, "Unto us a child is

born, unto us a Son is given," (Isaiah 9:6;) and Zechariah, "Behold, thy King cometh

unto thee lowly," (Zechariah 9:9.)

12. And this shall be a sign to you153 The angel meets the prejudice which might

naturally hinder the faith of the shepherds; for what a mockery is it, that he, whom

God has sent to be the King, and the only Savior, is seen lying in a manger! That the

mean and despicable condition in which Christ was might not deter the shepherds

from believing in Christ, the angel tells them beforehand what they would see. This

method of proceeding, which might appear, to the view of men, absurd and almost

ridiculous, the Lord pursues toward us every day. Sending down to us from heaven

the word of the Gospel, he enjoins us to embrace Christ crucified, and holds out to

us signs in earthly and fading elements, which raise us to the glory of a blessed

immortality. Having promised to us spiritual righteousness, he places before our

eyes a little water: by a small portion of bread and wine, he seals,154 the eternal

life of the soul.155 But if the stable gave no offense whatever to the shepherds, so

as to prevent them from going to Christ to obtain salvation, or from yielding to his

authority, while he was yet a child; no sign, however mean in itself, ought to hide

150He refers to his use of the Latin word Salvator, for which there is no classical authority. The apology may be deemed unnecessary; but Calvin was entitled to be more sensitive on this point than many modern scholars. The purity of his style discovers so perfect an acquaintance with the writers of the Augustan age, that it must have given him uneasiness to depart from their authorized terms. He pleads high authority for the liberty he had taken. Cicero, whose command of the resources of his native tongue will not be questioned, acknowledges that there is no Latin word which conveys the full import of the Greek word {σωτ́ηρ}, and in this, as well as many

other instances, calls in the aid of a richer and more expressive language than his own. — Ed.

151"Salvator." 152"Au reste, ce n'est pas sans cause que ce mot Vous est adjouste: et il est bien a poiser. Car il ne serviroit gueres de savoir que le Sauveur est nay, sinon qu'un chacun appliquast cela a sa personne, s'asseurant que c'est pour lui qu'est nay le Fils de Dieu." — "Besides, it is not without reason that this word You is added; and it is well to weigh it. For it would hardly be of service to know that the Savior is born, unless each applied that to his own person, being persuaded that it is for him that the Savior is born."

153"Et vous aurez ces enseignes;" — "and you shall have these signs." 154"Eternam animi vitam obsignat."—Our rendering is close. But what is sealed? Is it meant, that the mere act of partaking the Lord's Supper places beyond a doubt the salvation of the worshipper, or even gives to it any additional certainty? In some loose sense of this sort, the phrase is often enough used even by Protestant divines. It is satisfactory to have Calvin's own authority for the meaning of this passage. "Il seelle la promesse." — "He seals the promise." The meaning is, that God ratifies his word. By condescending to employ outward symbols, together with his holy word, for expressing the blessings of salvation he holds out to his people an additional testimony, and in this manner grants a strong confirmation to their faith. — Ed.

155It may be proper to exhibit the entire sentence referred to in the former note. "Comme nous ayant promis la justice spirituelle, il nous met devant les yeux un peu d'eau: par un petit morceau de pain et une goutte de vin, il seelle la promesse qu'il a faite de la vie eternelle de nos ames." — "As, having promised to us spiritual righteousness, he places before our eyes a little water: by a small morsel of bread and a drop of wine, he seals the promise which he has made of the eternal life of our souls."

HARMONY OF THE EVANGELISTS

his glory from our view, or prevent us from offering to him lowly adoration, now that

he has ascended to heaven, and sits at the right hand of the Father.

13. And suddenly there was present with the angel a multitude An exhibition of

divine splendor had been already made in the person of a single angel. But God

determined to adorn his own Son in a still more illustrious manner, This was done

to confirm our faith as truly as that of the shepherds. Among men, the testimony

of "two or three witnesses" (Matthew 18:16) is sufficient to remove all doubt. But

here is a heavenly host, with one consent and one voice bearing testimony to the

Son of God. What then would be our obstinacy, if we refused to join with the choir

of angels, in singing the praises of our salvation, which is in Christ? Hence we infer,

how abominable in the sight of God must unbelief be, which disturbs this delightful

harmony between heaven and earth. Again, we are convicted of more than brutal

stupidity, if our faith and our zeal to praise God are not inflamed by the song which

the angels, with the view of supplying us with the matter of our praise, sang in full

harmony. Still farther, by this example of heavenly melody, the Lord intended to

recommend to us the unity of faith, and to exhort us to join with one consent in

singing his praises on earth.

14. Glory to God in the highest The angels begin with thanksgiving, or with the

praises of God; for Scripture, too, everywhere reminds us, that we were redeemed

from death for this purpose, that we might testify with the tongue, as well as by the

actions of the life, our gratitude to God. Let us remember, then, the final cause, why

God reconciled us to himself through his Only Begotten Son. It was that he might

glorify his name, by revealing the riches of his grace, and of his boundless mercy.

And even now to whatever extent any one is excited by his knowledge of grace to

celebrate the glory of God, such is the extent of proficiency in the faith of Christ.

Whenever our salvation is mentioned, we should understand that a signal has been

given, 156 to excite us to thanksgiving and to the praises of God.

On earth peace The most general reading is, that the words, among men good-

will, should stand as a third clause. So far as relates to the leading idea of the

passage, it is of little moment which way you read it; but the other appears to be

preferable. The two clauses, Glory to God in the highest, and peace on earth, do un-

questionably agree with each other; but if you do not place men and God in marked

opposition, the contrast will not fully appear.157 Perhaps commentators have mis-

taken the meaning of the preposition {ἐν}, for it was an obscure meaning of the

words to say, that there is peace in men; but as that word is redundant in many pas-

sages of Scripture, it need not detain us here. However, if any one prefer to throw it

to the last clause, the meaning will be the same, as I shall presently show.

We must now see what the angels mean by the word peace. They certainly do

not speak of an outward peace cultivated by men with each other; but they say,

that the earth is at peace, when men have been reconciled to God, and enjoy an

156"Comme si la trompette sonnoit, pour nous resveiller;" — "as if the trumpet were sounding to awake us."

157"Or si on ne mettoit les hommes au second membre, l'antithese ne seroit pas parfaite." — "But if men were not put in the second clause, the contrast would not be perfect."

JOHN CALVIN

inward tranquillity in their own minds.158 We know that we are born "children of

wrath," (Ephesians 2:3,) and are by nature enemies to God; and must be distressed

by fearful apprehensions, so long as we feel that God is angry with us. A short and

clear definition of peace may be obtained from two opposite things, — the wrath of

God and the dread of death. It has thus a twofold reference; one to God, and another

to men. We obtain peace with God, when he begins to be gracious to us, by taking

away our guilt, and "not imputing to us our trespasses," (2 Corinthians 5:19;) and

when we, relying on his fatherly love, address him with full confidence, and boldly

praise him for the salvation which he has promised to us. Now though, in another

passage, the life of man on earth is declared to be a continual warfare,159 (Job 7:1,)

and the state of the fact shows that nothing is more full of trouble than our condition,

so long as we remain in the world, yet the angels expressly say that there is peace

on earth This is intended to inform us that, so long as we trust to the grace of Christ,

no troubles that can arise will prevent us from enjoying composure and serenity of

mind. Let us then remember, that faith is seated amidst the storms of temptations,

amidst various dangers, amidst violent attacks, amidst contests and fears, that our

faith may not fail or be shaken by any kind of opposition.

Among men good-will160 The Vulgate has good-will in the genitive case: to men

of good-will.161 How that reading crept in, I know not: but it ought certainly to

be rejected, both because it is not genuine,162 and because it entirely corruptsthe

meaning. Others read good-will in the nominative case, and still mistake its meaning.

They refer good-will to men, as if it were an exhortation to embrace the grace of God.

I acknowledge that the peace which the Lord offers to us takes effect only when we

receive it. But as {εὐδοκία} is constantly used in Scripture in the sense of the Hebrew

word {,}רצוןthe old translator rendered it beneplacitum, or, good-will. This passage

is not correctly understood as referring to the acceptance of grace. The angels rather

speak of it as the source of peace, and thus inform us that peace is a free gift, and

flows from the pure mercy of God. If it is thought better to read good-will to men,

or towards men, 163 it will not be inadmissible, so far as regards the meaning: for in

this way it will show the cause of peace to be, that God has been pleased to bestow

his undeserved favor on men, with whom he formerly was at deadly variance. If you

read, the peace of good-will as meaning voluntary peace, neither will I object to that

interpretation. But the simpler way is to look upon {εὐφοκία} as added, in order to

inform us of the source from which our peace is derived.164

158"Quand les hommes estans reconciliez a Dieu, ont repos en leurs esprits, et en leurs consciences." — "When men being reconciled to God, have rest in their minds and in their consciences."

159{{}על{ }לאכוש{ }צבא{ הלאis"—,{}ארףthere not a warfare to man upon earth?" 160"Envers les hommes son bon plaisir, ou, bonne volonte;" — "towards men his good pleasure, or, good-will."

161"Hominibus bonae voluntatis." 162"Adulterina." — "Pource que ce n'est pas la vraye et naturelle." —"Because it is not the true and natural reading."

163"In hominibus;" — "Aux hommes, ou, Envers les hommes." 164In the Opuscula Theologica of the elder Tittmann, the critical scholar will find this beautiful passage discussed with that happy union of learning, discrimination, and piety, which distinguishes all his writings. — Ed.

Luke 2:15-21

LUKE 2:15-21

Luke 2:15-21

15. And it happened, after that the angels departed from them into heaven, that

the shepherds then talked among themselves, Let us pass even to Bethlehem, and

let us see what has happened, which the Lord hath revealed to us. 16. And they

came hastening, and found Mary and Joseph, and the babe laid in the manger. 17.

And when they had seen it, they published concerning the word which had been told

them about this child. 18. And all who heard wondered about those things which

had been told them by the shepherds. 19. Now Mary kept all these words, laying

them up in her heart. 165 20. And the shepherds returned, glorifying and praising

God for all the things which they had heard and seen, as it had been told to them.

21. And after that eight days were fulfilled, that the child might be circumcised, his

name was called JESUS: which had been called by the angel before he was conceived

in the womb.

15. After that the angels departed Here is described to us the obedience of the

shepherds. The Lord had made them the witnesses of his Son to the whole world.

What he had spoken to them by his angels was efficacious, and was not suffered to

pass away. They were not plainly and expressly commanded to come to Bethlehem;

but, being sufficiently aware that such was the design of God, they hasten to see

Christ. In the same manner, we know that Christ is held out to us, in order that our

hearts may approach him by faith; and our delay in coming admits of no excuse.166

But again, Luke informs us, that the shepherds resolved to set out, immediately after

the angels had departed. This conveys an important lesson. Instead of allowing the

word of God, as many do, to pass away with the sound, we must take care that it

strike its roots deep in us, and manifest its power, as soon as the sound has died

away upon our ears. It deserves our attention, also, that the shepherds exhort one

another: for it is not enough that each of us is attentive to his own duty, if we do

165"Les ruminant en son coeur;" — "ruminating on them in her heart." 166"Si nous sommes paresseux de le faire, toutes les excuses du monde ne nous serviront de rien." — "If we are indolent in doing so, all the apologies in the world will be of no service to us."

JOHN CALVIN

not give mutual exhortations. Their obedience is still farther commended by the

statement of Luke, that they hastened, (ver. 16;) for we are required to show the

readiness of faith.

Which the Lord hath revealed to us They had only heard it from the angel; but

they intentionally and correctly say, that the Lord had revealed it to them; for they

consider the messenger of God to possess the same authority as if the Lord himself

had addressed them. For this reason, the Lord directs our attention to himself; that

we may not fix our view on men, and undervalue the authority of his Word. We

see also that they reckon themselves under obligation, not to neglect the treasure

which the Lord had pointed out to them; for they conclude that, immediately after

receiving this intelligence, they must go to Bethlehem to see it. In the same manner,

every one of us, according to the measure of his faith and understanding, ought to

be prepared to follow wheresoever God calls.

16. And found Mary This was a revolting sight, and was sufficient of itself to

produce an aversion to Christ. For what could be more improbable than to believe

that he was the King of the whole people, who was deemed unworthy to be ranked

with the lowest of the multitude? or to expect the restoration of the kingdom and

salvation from him, whose poverty and want were such, that he was thrown into a

stable? Yet Luke writes, that none of these things prevented the shepherds from

admiring and praising God. The glory of God was so fully before their eyes, and

reverence for his Word was so deeply impressed upon their minds, that the elevation

of their faith easily rose above all that appeared mean or despicable in Christ.167 And

the only reason why our faith is either retarded or driven from the proper course, by

some very trifling obstacles, is, that we do not look steadfastly enough on God, and

are easily "tossed to and fro," (Ephesians 4:14.) If this one thought were entirely

to occupy our minds, that we have a certain and faithful testimony from heaven, it

would be a sufficiently strong and firm support against every kind of temptations, and

will sufficiently protect us against every little offense that might have been taken.

17. They published concerning the word It is mentioned by Luke, in commenda-

tion of the faith of the shepherds, that they honestly delivered to others what they

had received from the Lord; and it was advantageous to all of us that they should at-

test this, and should be a sort of secondary angels in confirming our faith. Luke shows

also that, in publishing what they had heard, they were not without success.168 Nor

can it be doubted, that the Lord gave efficacy to what they said, that it might not be

ridiculed or despised; for the low rank of the men diminished their credit, and the

occurrence itself might be regarded as fabulous. But the Lord, who gave them this

employment, does not allow it to be fruitless.

That the Lord should adopt such a method of proceeding as this, — should employ

inconsiderable men in publishing his Word, may not be quite so agreeable to the

human mind. But it tends to humble the pride of the flesh, and to try the obedience of

faith; and therefore God approves of it. Still, though all are astonished, no one moves

167In the French copy he adds: "En sorte que cela ne les empesche point de recognoistre la hautesse de sa maiste divine." — "So that it does not hinder them from acknowledging the height of his divine majesty."

168"Ils n'ont pas perdu leurs peines;" — "they did not lose their pains."

HARMONY OF THE EVANGELISTS

a step to come to Christ: from which we may infer, that the impression made upon

them by hearing of the power of God, was unaccompanied by any devout affection

of the heart. The design of publishing this report was not so much for their salvation,

as to render the ignorance of the whole people inexcusable.

19. Now Mary kept Mary's diligence in contemplating the works of God is laid

before us for two reasons; first, to inform us, that this treasure was laid up in her

heart, for the purpose of being published to others at the proper time; and, secondly,

to afford to all the godly an example for imitation. For, if we are wise, it will be the

chief employment, and the great object of our life, to consider with attention those

works of God which build up our faith. Mary kept all these things This relates to her

memory. {Συμβάλλειν} signifies to throw together, — to collect the several events

which agreed in proving the glory of Christ, so that they might form one body. For

Mary could not wisely estimate the collective value of all those occurrences, except

by comparing them with each other.

20. Glorifying and praising God This is another circumstance which is fitted to be

generally useful in confirming our faith. The shepherds knew with certainty that this

was a work of God. Their zeal in glorifying and praising God is an implied reproof

of our indolence, or rather of our ingratitude. If the cradle of Christ169 had such an

effect upon them, as to make them rise from the stable and the manger to heaven,

how much more powerful ought the death and resurrection of Christ to be in raising

us to God? For Christ did not only ascend from the earth, that he might draw all things

after him; but he sits at the right hand of the Father, that, during our pilgrimage in

the world, we may meditate with our whole heart on the heavenly life. When Luke

says, that the testimony of the angel served as a rule to the shepherds in all that

they did,170 he points out the nature of true godliness. For our faith is properly aided

by the works of God, when it directs everything to this end, that the truth of God,

which was revealed in his word, may be brought out with greater clearness.

21. That the child might be circumcised As to circumcision in general, the reader

may consult the Book of Genesis, (17:10.) At present, it will be sufficient to state

briefly what applies to the person of Christ. God appointed that his Son should be

circumcised, in order to subject him to the law; for circumcision was a solemn rite,

by which the Jews

were initiated into the observance of the law.171 Paul explains the design,172

when he says, that Christ was

"made under the law, to redeem them that were under the law,"

(Galatians 4:4,5.)

By undergoing circumcision, Christ acknowledged himself to be the slave173 of the

169"Si les petits drapeaux esquels estoit enveloppe l'infant Jesus;"— "if the little rags in which the child Jesus was wrapped."

170"Ad quam omnia exigerent." — "Une reigle, a laquelle ils ont rapporte tout ce qu'ils voyoyent;" — "a rule by which they related all that they saw."

171"Par lequel les Juifs protestoyent de se soumettre a l'observation de la Loy;" — "by which the Jews solemnly declared that they would submit to the observance of the Law."

172"Finem." — "La fin ou le but de ceste soumission de Jesus Christ;" —"the end or design of this submission of Jesus Christ."

173"Servum."—This might have been supposed to be equivalent to ministrum, servant, had not the latter clause of the sentence expressly contrasted freedom with the condition of a slave.

JOHN CALVIN

law, that he might procure our freedom. And in this way not only was the bondage174

of the law abolished by him, but the shadow of the ceremony was applied to his own

body, that it might shortly afterwards come to an end. For though the abrogation of

it depends on the death and resurrection of Christ, yet it was a sort of prelude to it,

that the Son of God submitted to be circumcised.

His name was called JESUS. This passage shows, that it was a general custom

among the Jews to give names to their children on the day that they were circum-

cised, just as we now do at baptism. Two things are here mentioned by the Evan-

gelist. First, the name Jesus was not given to the Son of God accidentally, or by the

will of men, but was the name which the angel had brought from heaven. Secondly,

Joseph and Mary obeyed the command of God. The agreement between our faith

and the word of God lies in this, that he speaks first, and we follow, so that our faith

answers to his promises. Above all, the order of preaching the word is held up by

Luke for our commendation. Salvation through the grace of Christ, he tells us, had

been promised by God through the angel, and was proclaimed by the voice of men.

But Calvin settles the point by rendering it serf, slave; by which he evidently means "complete and degrading subjection." Paul frequently speaks of the state of the Church under the law as bondage, (Galatians 4:3,9,) and a yoke of bondage, (Galatians 5:1.) — Ed.

174See passages referred to in the preceding note, in which the term bondage is applied by an inspired writer to the ceremonial law — Ed.

Matthew 2:1-6

MATTHEW 2:1-6

Matthew 2:1-6

1. Now when Jesus had been born in Bethlehem of Judea, 175 in the times of

Herod the King, lo, Magi from the East came to Jerusalem, 2. Saying, Where is he

who is born King of the Jews? for we have seen his star in the East, and have come

that we may worship him. 3. And having heard these things, Herod the King was

troubled, and all Jerusalem with him. 4. And having assembled all the chief priests

and scribes of the people, he inquired at them where Christ should be born. 5. But

they said to him, In Bethlehem of Judea: for thus it has been written by the prophet:

6. And thou, Bethlehem, in the land of Judah, art by no means the least among the

princes of Judah: for out of thee shall come the leader, 176 who shall feed my people

Israel.

1. Now when Jesus had been born How it came about that Jesus was born in Beth-

lehem, Matthew does not say. The Spirit of God, who had appointed the Evangelists

to be his clerks,177 appears purposely to have regulated their style in such a man-

ner, that they all wrote one and the same history, with the most perfect agreement,

but in different ways. It was intended, that the truth of God should more clearly

and strikingly appear, when it was manifest that his witnesses did not speak by a

preconcerted plan, but that each of them separately, without paying any attention

to another, wrote freely and honestly what the Holy Spirit dictated.

This is a very remarkable narrative. God brought Magi from Chaldea, to come to

175"(Cite) de Judee;" — "(city) of Judea." 176"Dux;" — "Conducteur." 177"Scribas;" — "greﬀiers."—Clerks, not Authors in the ordinary meaning of that term, but persons who wrote to the dictation of another. This conveys the idea of what is frequently called plenary inspiration. If such a term as Clerk, or Penman, may be supposed to lower the sacred writers, it is not by a comparison of them with uninspired historians, the ablest of whom cannot, without arrogance, aspire to an equal level with those who wrote by inspiration. But when man is brought into a comparison with God, no language can express too strongly the infinite distance between the parties. The Evangelists do not ask the praise of invention, or judgment, or of anything else which would imply that the work was their own production. But they lay claim to a loftier and peculiar distinction, that they faithfully committed to writing that history which they were honored to receive from its Divine Author. Holy men of God spake as they were moved by the Holy Ghost, (2 Peter 1:21.) — Ed.

JOHN CALVIN

the land of Judea, for the purpose of adoring Christ, in the stable where he lay, amidst

the tokens, not of honor, but of contempt. It was a truly wonderful purpose of God,

that he caused the entrance of his Son into the world to be attended by deep mean-

ness, and yet bestowed upon him illustrious ornaments, both of commendation and

of other outward signs, that our faith might be supplied with everything necessary

to prove his Divine Majesty.

A beautiful instance of real harmony, amidst apparent contradiction, is here ex-

hibited. A star from heaven announces that he is a king, to whom a manger, intended

for cattle, serves for a throne, because he is refused admittance among the lowest

of the people. His majesty shines in the East, while in Judea it is so far from being

acknowledged, that it is visited by many marks of dishonor. Why is this? The heav-

enly Father chose to appoint the star and the Magi as our guides, to lead directly

to his Son: while he stripped him of all earthly splendor, for the purpose of inform-

ing us that his kingdom is spiritual. This history conveys profitable instruction, not

only because God brought the Magi to his Son, as the first-fruits of the Gentiles, but

also because he appointed the kingdom of his Son to receive their commendation,

and that of the star, for the confirmation of our faith; that the wicked and malignant

contempt of his nation might not render him less estimable in our eyes.

Magi is well known to be the name given by the Persians and Chaldees to as-

trologers and philosophers: and hence it may readily be conjectured that those men

came from Persia.178 As the Evangelist does not state what was their number, it is

better to be ignorant of it, than to affirm as certain what is doubtful. Papists have

been led into a childish error, of supposing that they were three in number: because

Matthew says, that they brought gold, frankincense, and myrrh, (verse 11.) But the

historian does not say, that each of them separately presented his own gift. He

rather says, that those three gifts were presented by them in common. That ancient

author, whoever he may be, whose imperfect Commentary on Matthew bears the

name of Chrysostom, and is reckoned among Chrysostom's works, says that they

were fourteen. This carries as little probability as the other. It may have come from

a tradition of the Fathers, but has no solid foundation. But the most ridiculous con-

trivance of the Papists on this subject is, that those men were kings, because they

found in another passage a prediction, that

the kings of Tarshish, and of the Isles, and of Sheba,

would offer gifts to the Lord, (Psalm 72:10.)

Ingenious workmen, truly, who, in order to present those men in a new shape,

have begun with turning the world from one side to another: for they have changed

the south and west into the east! Beyond all doubt, they have been stupified by a

righteous judgment of God, that all might laugh at the gross ignorance of those who

have not scrupled to adulterate "and, change the truth of God into a lie," (Romans

1:25.)

178"Le mot Grec, ({μάγαι},) du quel use l'Evangeliste est celuy d'ou vient le mot de Magiciens: mais les Perses et

Chaldeens nomment ainsi leurs Astrologues et Philosophes: et pourtant nous l'avons traduit par ce mot de Sages. Parquoy il

y a grande apparence de dire qu'ils etoyent venus du pays des Perses." — "The Greek word, ({μάγοι},) which the Evangelist

employs, is that from which the word Magicians is derived: but the Persians and Chaldees give this name also to their Astrologers

and Philosophers: and therefore we have translated it by the word Sages, or Wise men. Wherefore there is great probability in

saying that they had come from the country of the Persians."

HARMONY OF THE EVANGELISTS

The first inquiry here is: Was this star one of those which the Lord created in

the beginning (Genesis 1:1,16) to "garnish the heavens?" (Job 26:13.) Secondly,

Were the magi led by their acquaintance with astrology to conclude that it pointed

out the birth of Christ? On these points, there is no necessity for angry disputation:

but it may be inferred from the words of Matthew, that it was not a natural, but

an extraordinary star. It was not agreeable to the order of nature, that it should

disappear for a certain period, and afterwards should suddenly become bright; nor

that it should pursue a straight course towards Bethlehem, and at length remain

stationary above the house where Christ was. Not one of these things belongs to

natural stars. It is more probable that it resembled179 a comet, and was seen, not in

the heaven, but in the air. Yet there is no impropriety in Matthew, who uses popular

language, calling it incorrectly a star.

This almost decides likewise the second question: for since astrology is undoubt-

edly confined within the limits of nature, its guidance alone could not have conducted

the Magi to Christ; so that they must have been aided by a secret revelation of the

Spirit. I do not go so far as to say, that they derived no assistance whatever from

the art: but I affirm, that this would have been of no practical advantage, if they had

not been aided by a new and extraordinary revelation.

2. Where is he who has been born King? The notion of some commentators,

that he is said to have been born King, by indirect contrast with one who has been

made or created a king, appears to me too trifling. I rather suppose the Magi to have

simply meant, that this king had been recently born, and was still a child, by way of

distinguishing him from a king who is of age, and who holds the reins of government:

for they immediately add, that they had been drawn, not by the fame of his exploits,

or by any present exhibitions of his greatness, but by a heavenly presage of his

future reign. But if the sight of a star had so powerful an effect on the Magi, woe to

our insensibility, who, now that Christ the King has been revealed to us, are so cold

in our inquiries after him!

And have come that we may worship him The reason why the star had been

exhibited was, to draw the Magi into Judea, that they might be witnesses and heralds

of the new King.180 So far as respects themselves, they had not come to render to

Christ such pious worship, as is due to the Son of God, but intended to salute him,

according to the Persian custom,181 as a very eminent King. For their views, with

179Calvin says, not that it was a comet, but that it resembled a comet; and it is probable enough that the meteor assumed that aspect. He refutes, in a masterly and conclusive manner, the supposition that it was "natural star," but, with modesty and good sense, avoids shocking the prejudices of his age. Of astrology he speaks more doubtfully. If he had lent the countenance of his name to that pretended science, we ought not to have blamed him severely. Long after he had left the world, men of powerful minds, and of extensive attainments in science, found it no easy matter to disentangle themselves from its meshes, and to proclaim their freedom. But Calvin needs no vindication. He has left us a treatise, Adversus Astrologiam Judiciarium, "Against Judicial Astrology;" which Servetus, as much his inferior in philosophical views in sterling worth, brings forward as one of his charges. Damnatam a me fuisse Astrologiam conqueritur, says Calvin; "It is made a ground of complaint against me that I have condemned astrology." — Ed.

180"Que la ils fussent comme herauts pour porter les nouvelles du nouveau Roy." — "That there they might be as heralds, to carry the tidings of the new King."

181"Persico more;" — "selon la coustume de leur pays;" — "according to the custom of their country."

JOHN CALVIN

regard to him, probably went no farther, than that his power and exalted rank would

be so extraordinary as to impress all nations with just admiration and reverence. It

is even possible, that they wished to gain his favor beforehand, that he might treat

them favorably and kindly, if he should afterwards happen to possess dominion in

the east.

3. Herod the king was troubled Herod was not unacquainted with the predictions,

which promised to the Jews a King, who would restore their distressful and ruinous

affairs to a prosperous condition. He had lived from a child among that nation, and

was thoroughly acquainted with their affairs. Besides, the report was spread every-

where, and could not be unknown to the neighboring nations. Yet he is troubled, as

if the matter had been new and unheard of; because he put no trust in God, and

thought it idle to rely on the promises of a Redeemer; and particularly because, with

the foolish confidence incident to proud men, he imagined that the kingdom was

secure to himself and his descendants. But though, in the intoxication of prosperity,

he was formerly accustomed to view the prophecies with scorn, the recollection of

them now aroused him to sudden alarm. For he would not have been so strongly

moved by the simple tale of the Magi, if he had not remembered the predictions,

which he had formerly looked upon as harmless,182 and of no importance. Thus,

when the Lord has permitted unbelievers to sleep, he suddenly breaks their rest.183

And all Jerusalem with him This may be explained in two ways. Either the peo-

ple were roused, in a tumultuous manner, by the novelty of the occurrence, though

the glad tidings of a king who had been born to them were cordially welcomed.

Or the people, accustomed to distresses, and rendered callous by long endurance,

dreaded a change which might introduce still greater calamities. For they were so

completely worn down, and almost wasted, by continued wars, that their wretched

and cruel bondage appeared to them not only tolerable, but desirable, provided it

were accompanied by peace. This shows how little they had profited under God's

chastisements: for they were so benumbed and stupified, that the promised re-

demption and salvation almost stank184 in their nostrils. Matthew intended, I have

no doubt, to express their ingratitude, in being so entirely broken by the long contin-

uance of their afflictions, as to throw away the hope and desire of the grace which

had been promised to them.

4. Having assembled the priests Though deep silence prevailed respecting Christ

in the Hall of Herod, yet, as soon as the Magi have thrown out the mention of a

King, predictions are remembered, which formerly lay in oblivion. Herod instantly

conjectures, that the King, about whom the Magi inquire, is the Messiah whom God

had formerly promised, (Daniel 9:25.) Here again it appears, that Herod is seri-

ously alarmed, when he puts such earnest inquiries; and no wonder. All tyrants

are cowards, and their cruelty produces stronger alarm in their own breasts than

in the breasts of others. Herod must have trembled more than others, because he

182"Lusoria;" alluding to the phrase used by Seneca and others, lusoria fulmina, "harmless thunderbolts."

183"Il les resveille tout soudain, et leur fait bien sentir leur folie." — "He awakes them all on a sudden, and makes them deeply feel their folly."

184"Quodammodo foeteret,"

HARMONY OF THE EVANGELISTS

perceived that he was reigning in opposition to God.

This new investigation shows, that the contempt of Christ, before the arrival of

the Magi, must have been very deep. At a later period, the scribes and high priests

labored with fury to corrupt the whole of the Scripture, that they might not give any

countenance to Christ. But on the present occasion they reply honestly out of the

Scripture, and for this reason, that Christ and his Gospel have not yet given them

uneasiness. And so all ungodly persons find no difficulty in giving their assent to God

on general principles; but when the truth of God begins to press them more closely,

they throw out the venom of their rebellion.

We have a striking instance of this, in our own day, among the Papists. They

freely own, that he is the only-begotten Son of God, clothed with our flesh, and

acknowledge the one person of God-man, as subsisting in the two natures. But

when we come to the power and office of Christ, a contest immediately breaks out;

because they will not consent to take a lower rank, and much less to be reduced

to nothing. In a word, so long as wicked men think that it is taking nothing from

themselves, they will yield to God and to Scripture some degree of reverence. But

when Christ comes into close conflict with ambition, covetousness, pride, misplaced

confidence, hypocrisy, and deceit, they immediately forget all modesty, and break

out into rage. Let us therefore learn, that the chief cause of blindness in the enemies

of truth is to be found in their wicked affections, which change light into darkness.

6. And thou, Bethlehem The scribes quoted faithfully, no doubt, the words of the

passage in their own language, as it is found in the prophet. But Matthew reckoned it

enough to point out the passage; and, as he wrote in Greek, he followed the ordinary

reading. This passage, and others of the same kind, readily suggest the inference,

that Matthew did not compose his Gospel in the Hebrew language. It ought always

to be observed that, whenever any proof from Scripture is quoted by the apostles,

though they do not translate word for word, and sometimes depart widely from the

language, yet it is applied correctly and appropriately to their subject. Let the reader

always consider the purpose for which passages of Scripture are brought forward by

the Evangelists, so as not to stick too closely to the particular words, but to be satis-

fied with this, that the Evangelists never torture Scripture into a different meaning,

but apply it correctly in its native meaning. But while it was their intention to supply

with milk children and "novices" (1 Timothy 3:6) in faith, who were not yet able to

endure "strong meat," (Hebrews 5:12,) there is nothing to prevent the children of

God from making careful and diligent inquiry into the meaning of Scripture, and thus

being led to the fountain by the taste which the apostles afford.

Let us now return to the prediction. Thus it stands literally in the Prophet:

"And thou, Bethlehem Ephratah, though thou be little

among the thousands of Judah, yet out of thee shall

he come forth to me, who is Ruler in Israel," (Micah 5:2.)

For Ephratah Matthew has put Judah, but the meaning is the same; for Micah

only intended, by this mark, to distinguish the Bethlehem of which he speaks, from

another Bethlehem, which was in the tribe of Zebulun. There is greater difficulty in

what follows: for the Prophet says, that Bethlehem is little, when reckoned among

JOHN CALVIN

the governments of Judah, while Matthew, on the contrary: speaks highly of its rank

as one of the most distinguished: thou art by no means the least among the princes

of Judah This reason has induced some commentators to read the passage in the

prophet as a question, Art thou little among the thousands of Judah? But I rather

agree with those who think that Matthew intended, by this change of the language,

to magnify the grace of God in making an inconsiderable and unknown town the birth-

place of the highest King. Although Bethlehem received this distinguished honor, it

was of no advantage to its inhabitants, but brought upon them a heavier destruction:

for there an unworthy reception was given to the Redeemer. For he is to be Ruler,

Matthew has put he shall feed, ({ποιμανεῖ}) But he has expressed both, when he

says, that Christ is the leader, ({ἡγούμενος},) and that to him is committed the

office of feeding his people.

Matthew 2:7-12

MATTHEW 2:7-12

Matthew 2:7-12

7. Then Herod, having secretly called the Magii inquired at them carefully at what

time the star had appeared 8. And having ordered them to go to Bethlehem, he said,

Go, inquire concerning the young child; and, when ye have found him, bring me back

information, that I also may come and worship him. 9. But they, having heard the

King, departed; and, lo, the star which they had seen in the East went before them,

till, having advanced, it stood above the place in which the child was. 10. And, when

they had seen the star, they rejoiced exceedingly with great joy. 11. And, entering

the house, they found the young child with Mary his mother, and, falling down, they

worshipped him: and, having opened their treasures, they presented to him gifts,

gold, frankincense, and myrrh. 12. And, warned by a heavenly intimation through

a dream, that they should not return to Herod, they departed, by another way, into

their own country.

7. Then Herod, having secretly called the Magi The tyrant did not dare to avow

his fear and uneasiness, lest he might give fresh courage to a people, by whom he

knew that he was hated. In public, therefore, he pretends that this matter does not

concern him, but inquires secretly, in order to meet immediate danger. Though a

bad conscience made him timid, there can be no doubt that God struck his mind

with an unusual fear, which for a time made him incapable of reflection, and almost

deprived him of the use of reason. For nothing was more easy than to send one

of his courtiers as an escort, under the pretense of courtesy, who would investigate

the whole matter, and immediately return. Herod certainly was a man of no ordinary

address, and of great courage. It is the more surprising that, in a case of extremity,

and when the remedy is at hand, he remains in a state of amazement, and almost

dead. Let us learn, that a miracle was effected, in rescuing the Son of God from

the jaws of the lion. Not less at the present day does God infatuate his enemies,

so that a thousand schemes of injuring and ruining his Church do not occur to their

minds, and even the opportunities which are at hand are not embraced. The trick

which Herod practiced on the Magi, by pretending that he also would come for the

JOHN CALVIN

purpose of worshipping Christ, was avoided by the Lord, as we shall see, in another

way. But as Herod's dread of arousing the people against him deprived him of the

use of his reason, so again he is driven by such madness, that he does not hesitate

or shudder at the thought of provoking God. For he knew that, if a King were born,

it was ordained by God, that he should raise up the throne "of David, which was

fallen," (Amos 9:11.) He does not therefore attack men, but furiously dares to fight

with God. Two things claim our attention. He was seized with a spirit of giddiness, to

attack God; and, on the other hand, his manner of acting was childish: for his design

was frustrated, so that he was like a "blind man groping in darkness."185

9. But they, having heard the King, departed It is truly an instance of base slug-

gishness, that not one of the Jews offers himself as an escort to those foreigners,

to go and see the King who had been promised to their own nation. The scribes

show them the way, and point out the place where he was born; but they allow them

to depart alone: not one moves a step. They were afraid, perhaps, of Herod's cru-

elty: but it displayed wicked ingratitude that, for the sake of the salvation which had

been offered to them, they were unwilling to undergo any risk, and cared less about

the grace of God than about the frown of a tyrant. The whole nation, I have lately

showed, was so degenerate, that they chose rather to be oppressed with the yoke

of tyranny, than to submit to any inconvenience arising from a change. If God had

not fortified the minds of the Magi by his Spirit, they might have been discouraged

by this state of things. But the ardor of their zeal is unabated; they set out without a

guide. And yet the means of confirming their faith are not wanting; for they hear that

the King, who had been pointed out to them by a star, was long ago described, in

glowing language, by divine predictions. It would seem that the star, which hitherto

guided them in the way, had lately disappeared. The reason may easily be conjec-

tured. It was, that they might make inquiry in Jerusalem about the new King, and

might thus take away all excuse from the Jews, who, after having been instructed

about the Redeemer who was sent to them, knowingly and willingly despise him.

11. They found the young child So revolting a sight might naturally have created

an additional prejudice; for Christ was so far from having aught of royalty surrounding

him, that he was in a meaner and more despised condition than any peasant child.

But they are convinced that he is divinely appointed to be a King. This thought

alone, deeply rooted in their minds, procures their reverence. They contemplate in

the purpose of God his exalted rank, which is still concealed from outward view.186

Holding it for certain, that he will one day be different from what he now appears,

185Like many others of his scriptural allusions, this is not marked by our Author. It approaches very nearly to the language of one of the curses pronounced by Moses on the people of Israel, "If they should not hearken unto the voice of the Lord their God;" — "thou shalt grope at noon-day as the blind gropeth in darkness," (Deuteronomy 28:15,29.) But it is more likely that he had in his eye a passage from the book of Job. In the opening description of "the devices of the crafty," Herod, who is pronounced by Calvin to have been "a man of no ordinary address, and another Herod, whom our Lord designates that fox, (Luke 13:32,) are so exactly delineated, that it might almost be imagined they had sat for the picture. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness; and the counsel of the froward is carried headlong. They meet with darkness in the day-time, and grope in the noon-day as in the night," (Job 5:12-14.) — Ed.

186"Car ils considerent et contemplent au conseil de Dieu sa dignite et magnificence royale, laquelle n'apparoissoit point encores;" — "for they consider and contemplate in the purpose of God his royal dignity and splendor, which did not yet appear,"

HARMONY OF THE EVANGELISTS

they are not at all ashamed to render to him the honors of royalty.

Their presents show whence they came: for there can be no doubt that they

brought them as the choicest productions of their country. We are not to understand,

that each of them presented his own offering, but that the three offerings, which are

mentioned by Matthew, were presented by all of them in common. Almost all the

commentators indulge in speculations about those gifts, as denoting the kingdom,

priesthood, and burial of Christ. They make gold the symbol of his kingdom, —

frankincense, of his priesthoods, — and myrrh, of his burial. I see no solid ground for

such an opinion. It was customary, we know, among the Persians, when they offered

homage to their kings, to bring a present in their hands. The Magi select those three

for the produce of which Eastern countries are celebrated; just as Jacob sent into

Egypt the choicest and most esteemed productions of the soil.

"Take of the best fruits in the land in your vessels, and carry down the man a

present, a little balm, and a little honey, spices and myrrh, nuts and almonds,"

(Genesis 43:11.)

Again, in rendering homage, according to the custom of Persia, to him whom they

still regarded as an earthly King, they offered the productions of the soil. Our duty

is, to adore him in a spiritual manner: for the lawful and reasonable worship which

he demands is, that we consecrate first ourselves, and then all that we have, to his

service.

Luke 2:22-32

LUKE 2:22-32

Luke 2:22-32

22. And after that the days of their 187 purification were fulfilled according to the

law of Moses, they brought him to Jerusalem, that they might present him to the

Lord, 23. As it is written in the Law of the Lord, Every male opening the womb shall

be called holy to the Lord: 24. And that they might offer a sacrifice, according to

what is said in the Law of the Lord, a pair of turtle-doves, or two young pigeons. 25.

And, lo, there was a man in Jerusalem, whose name was Simeon, and that man was

just and devout, 188 waiting for the consolation of Israel, and the Holy Spirit was

upon him. 26. And he had received a revelation 189 from the Holy Spirit, that he

would not see death before he saw the Lord's Christ. 27. And he came by the Spirit

into the temple. 190 And when the parents brought the young child Jesus, that they

might do according to the custom of the Law for him, 28. He also took him into his

arms: and blessed God, and said, 29. Thou now sendest thy servant away, O Lord,

according to thy word, in peace, 30. For my eyes have seen thy salvation, 31. Which

thou hast prepared before the face of all nations: 32. A light for the enlightening of

the Gentiles, and the glory of thy people Israel.

22. And after that the days were fulfilled On the fortieth day after the birth,

(Leviticus 12:2,4,) the rite of purification was necessary to be performed. But Mary

and Joseph come to Jerusalem for another reason, to present Christ to the Lord,

because he was the first-born. Let us now speak first of the purification. Luke makes

it apply both to Mary and to Christ: for the pronoun {αὐτῶν}, of them, can have no

reference whatever to Joseph. But it ought not to appear strange, that Christ, who

was to be, made a curse for us on the cross," (Galatians 3:13,) should, for our benefit,

take upon him our uncleanness with respect to legal guilt, though he was "without

187"Les jours de la purification d'iceux, ou, d'icelle, assavoir de Marie,"(Leviticus 12:6.)— "The days of the purification of them, or, of her, namely of Mary," (Leviticus 12:6.)

188"Craignant Dieu;" — "fearing God." 189"Lequel avoit este adverti divinement par le Sainct Esprit;" — "who had been divinely warned by the Holy Spirit"

190"Icelui estant meu par le Sainct Esprit, vint au Temple." — "He, being moved by the Holy Ghost, came to the Temple."

HARMONY OF THE EVANGELISTS

blemish and without spot," (1 Peter 1:19.) It ought not, I say, to appear strange, if the

fountain of purity, in order to wash away our stains, chose to be reckoned unclean.191

It is a mistake to imagine that this law of purification was merely political, and that

the woman was unclean in presence of her husband, not in presence of God. On the

contrary, it placed before the eyes of the Jews both the corruption of their nature,

and the remedy of divine grace.

This law is of itself abundantly sufficient to prove original sin, while it contains a

striking proof of the grace of God; for there could not be a clearer demonstration of

the curse pronounced on mankind than when the Lord declared, that the child comes

from its mother unclean and polluted, and that the mother herself is consequently

defiled by childbearing. Certainly, if man were not born a sinner, if he were not by

nature a child of wrath, (Ephesians 2:3,) if some taint of sin did not dwell in him, he

would have no need of purification. Hence it follows, that all are corrupted in Adam;

for the mouth of the Lord charges all with pollution.

It is in perfect consistency with this, that the Jews are spoken of, in other passages,

as "holy branches of a holy root," (Romans 11:16:) for this benefit did not properly

belong to their own persons. They had been set apart, by the privilege of adoption,

as an elect people; but the corruption, which they had by inheritance from Adam,

was first in the order of time192 We must, therefore, distinguish between the first

nature, and that special kindness through a covenant, by which God delivers his

own people from the curse which had been pronounced on all. And the design of

legal purification was to inform the Jews, that the pollutions, which they brought

with them into the world at their birth, are washed away by the grace of God.

Hence too we ought to learn, how dreadful is the contagion of sin, which defiles, in

some measure, the lawful order of nature. I do own that child-bearing is not unclean,

and that what would otherwise be lust changes its character, through the sacredness

of the marriage relation. But still the fountain of sin is so deep and abundant, that

its constant overflowings stain what would otherwise be pure.

23. As it is written in the Law This was another exercise of piety which was

discharged by Joseph and Mary. The Lord commanded, that all the males should

be dedicated to him, in remembrance of their deliverance; because when the angel

slew all the first-born of Egypt, (Exodus 12:29,) he had spared the first-born of Israel.

"On the day that I smote all the first-born in the land of Egypt, I hallowed unto me

all the first-born in Israel, both man and beast: mine shall they be:

I am the Lord" (Numbers 3:13.)

They were afterwards permitted to redeem their first-born at a certain price. Such

was the ancient ceremony: and, as the Lord is the common Redeemer of all,193 he

has a right to claim us as his own, from the least to the greatest. Nor is it without a

191"Si celuy qui est la fontaine de toute purete, a voulu estre tenu pour immonde et souille, afin de laver toutes nos ordures." — "If he, who is the fountain of all purity, determined to be reckoned unclean and defiled in order to wash away our pollutions."

192"La corruption hereditaire procedante d'Adam precedoit un tel bien, et estoit plus ancienne." — "The hereditary corruption proceeding from Adam preceded such a benefit, and was more ancient."

193"Veu que le Seigneur est Redempteur de tout le monde en general;" — "since the Lord is Redeemer of all the world at large."

JOHN CALVIN

good reason, that Luke so frequently repeats the statement, that Joseph and Mary did

what was written in the law of the Lord For these words teach us, that we must not,

at our own suggestion, attempt any thing in the worship of God, but must obediently

follow what he requires in his Word.

24. And that they might offer a sacrifice This sacrifice belonged to the ceremony

of purification; lest any one should suppose that it was offered for the sake of re-

deeming the first-born. When the Evangelist mentions a pair of turtle-doves, or two

young pigeons, he takes for granted that his readers will understand, that Joseph

and Mary were in such deep poverty, as not to have it in their power to offer a lamb.

For this exception is expressly mentioned:

"If she be not able to bring a lamb, then she shall

bring two turtles, or two young pigeons," (Leviticus 12:8.)

Is it objected, that the Magi had very recently supplied them with a sufficiency

of gold to make the purchase? I reply: We must not imagine that they had such

abundance of gold as to raise them suddenly from poverty to wealth. We do not

read, that their camels were laden with gold. It is more probable that it was some

small present, which they had brought solely as a mark of respect. The law did

not rigorously enjoin, that the poor should spend their substance on a sacrifice, but

drew a line of distinction between them and the rich, as to the kind of sacrifices, and

thus relieved them from burdensome expense. There would be no impropriety in

saying, that Joseph and Mary gave as much as their circumstances allowed, though

they reserved a little money to defray the expenses of their journey and of their

household.

25. And, lo, there was a man in Jerusalem The design of this narrative is to inform

us that, though nearly the whole nation was profane and irreligious, and despised

God, yet that a few worshippers of God remained, and that Christ was known to

such persons from his earliest infancy. These were "the remnant" of whom Paul

says, that they were preserved "according to the election of grace," (Romans 11:5.)

Within this small band lay the Church of God; though the priests and scribes, with

as much pride as falsehood, claimed for themselves the title of the Church. The

Evangelist mentions no more than two, who recognised Christ at Jerusalem, when

he was brought into the temple. These were Simeon and Anna. We must speak first

of Simeon.

As to his condition in life we are not informed: he may have been a person of

humble rank and of no reputation. Luke bestows on him the commendation of being

just and devout; and adds, that he had the gift of prophecy: for the Holy Spirit was

upon him. Devotion and Righteousness related to the two tables of the law, and are

the two parts of which an upright life consists. It was a proof of his being a devout

man, that he waited for the consolation of Israel: for no true worship of God can

exist without the hope of salvation, which depends on the faith of his promises, and

particularly on the restoration promised through Christ. Now, since an expectation

of this sort is commended in Simeon as an uncommon attainment, we may conclude,

that there were few in that age, who actually cherished in their hearts the hope of

redemption. All had on their lips the name of the Messiah, and of prosperity under the

HARMONY OF THE EVANGELISTS

reign of David: but hardly any one was to be found, who patiently endured present

afflictions, relying on the consolatory assurance, that the redemption of the Church

was at hand. As the eminence of Simeon's piety was manifested by its supporting his

mind in the hope of the promised salvation, so those who wish to prove themselves

the children of God, will breathe out unceasing prayers for the promised redemption.

For we, "have need of patience" (Hebrews 10:36) till the last coming of Christ.

And the Holy Spirit was upon him The Evangelist does not speak of "the Spirit of

adoptions" (Romans 8:15,) which is common to all the children of God, though not in

an equal degree, but of the peculiar gift of prophecy. This appears more clearly from

the next verse and the following one, in which it is said, that he received a revela-

tion194 from the Holy Spirit, and that, by the guidance of the same Spirit, he came

into the temple Though Simeon had no distinction of public office, he was adorned

with eminent gifts, — with piety, with a blameless life, with faith and prophecy. Nor

can it be doubted, that this divine intimation, which he received in his individual and

private capacity, was intended generally for the confirmation of all the godly. Jesus is

called the Lord's Christ, because he was anointed195 by the Father, and, at the same

time that he received the Spirit, received also the title, of King and Priest. Simeon is

said to have come into the temple by the Spirit; that is, by a secret movement and

undoubted revelation, that he might meet Christ.196

29. Thou now sendest thy servant away From this song it is sufficiently evident,

that Simeon looked at the Son of God with different eyes from the eyes of flesh. For

the outward beholding of Christ could have produced no feeling but contempt, or,

at least, would never have imparted such satisfaction to the mind of the holy man,

as to make him joyful and desirous to die, from having reached the summit of his

wishes. The Spirit of God enlightened his eyes by faith, to perceive, under a mean

and poor dress, the glory of the Son of God. He says, that he would be sent away in

peace; which means, that he would die with composure of mind, having obtained all

that he desired.

But here a question arises. If he chose rather to depart from life, was it amidst

distress of mind and murmuring, as is usually the case with those who die unwillingly,

that Simeon was hurried away? I answer: we must attend to the circumstance which

is added, according to thy word God had promised that Simeon would behold his Son.

He had good reason for continuing in a state of suspense, and must have lived in

some anxiety, till he obtained his expectation. This ought to be carefully observed;

for there are many who falsely and improperly plead the example of Simeon, and

boast that they would willingly die, if this or the other thing were previously granted

194"Responsum;" — "revelation." 195It is scarcely necessary to remind the reader, that the simple meaning of the Hebrew word Messiah, and of the Greek word Christ, is Anointed; and that the Lord's Christ means the Lord's Anointed,—a designation which, as has been already remarked, (p. 92, note 2,) was familiarly applied to David and his successors on the throne for many generations, (2 Samuel 19:21; Lamentations 4:20,) but was afterwards restricted to "David's son," and "David's Lord," (Matthew 22:45,) whom Daniel emphatically calls the Messiah, the Anointed, (Daniel 9:25, 26.) — Ed.

196"C'est a dire, par un mouvement secret et certaine revelation du Sainct Esprit, afin de s'y rencontrer a l'heure que Christ y estoit." — "That is to say, by a secret movement and certain revelation of the Spirit, in order that he might arrive at the hour when Christ was there."

JOHN CALVIN

to them; while they allow themselves to entertain rash wishes at their own pleasure,

or to form vain expectations without the authority of the Word of God. If Simeon had

said exactly, "Now I shall die with a composed and easy mind, because I have seen

the Son of God," this expression would have indicated the weakness of his faith; but,

as he had the word, he might have refused to die until the coming of Christ.

30. For my eyes have seen This mode of expression is very common in Scripture;

but Simeon appears to denote expressly the bodily appearance of Christ, as if he

had said, that he now has the Son of God present in the flesh, on whom the eyes

of his mind had been previously fixed. By saving197 I understand the matter of

salvation: for in Christ are hid all the parts of salvation and of a happy life. Now if

the sight of Christ, while he was yet a child, had so powerful an effect on Simeon, that

he approached death with cheerfulness and composure; how much more abundant

materials of lasting peace are now furnished to us, who have the opportunity of

beholding our salvation altogether completed in Christ? True, Christ no longer dwells

on earth, nor do we carry him in our arms: but his divine majesty shines openly and

brightly in the gospel, and there do "we all," as Paul says, "behold as in a glass the

glory of the Lord," — not as formerly amidst the weakness of flesh, but in the glorious

power of the Spirit, which he displayed in his miracles, in the sacrifice of his death,

and in his resurrection. In a word, his absence from us in body is of such a nature,

that we are permitted to behold him sitting at the right hand of the Father. If such

a sight does not bring peace to our minds, and make us go cheerfully to death, we

are highly ungrateful to God, and hold the honor, which he has bestowed upon us,

in little estimation.

31. Which thou hast prepared By these words Simeon intimates, that Christ had

been divinely appointed, that all nations might enjoy his grace; and that he would

shortly afterwards be placed in an elevated situation, and would draw upon him

the eyes of all. Under this term he includes all the predictions which relate: to the

spread of Christ's kingdom. But if Simeon, when holding a little child in his arms,

could stretch his mind to the utmost boundaries of the world, and acknowledge the

power of Christ to be everywhere present, how much more magnificent ought our

conceptions regarding him to be now that he has been set up as a, "standard to the

people," (Isaiah 49:22,) and has revealed himself to the whole world.

32. A light for the revelation of the Gentiles Simeon now points out the purpose

for which Christ was to be exhibited by the Father before all nations. It was that he

might enlighten the Gentiles, who had been formerly in darkness, and might be the

glory of his people Israel There is propriety in the distinction here made between the

people Israel and the Gentiles: for by the right of adoption the children of Abraham

"were nigh" (Ephesians 2:17) to God, while the Gentiles, with whom God had made

no "covenants of promise," were "strangers" to the Church, (Ephesians 2:12.) For

this reason, Israel is called, in other passages, not only the son of God, but his first-

197"La ou nous avons rendu Ton salut, qui voudroit suivre le mot Grec de pres, il faudroit dire, Ton Salutaire." — "Where we have translated Thy Salvation, were we to follow closely the Greek word, we must say, Thy Saving."—It is evident that Calvin viewed {σωτήριον}, not with most

of our lexicographers, as a noun of the same import with {σωτηρία}, salvation, but as the neuter of the adjective {σωτήριος},

which occurs in a memorable phrase, {ἡ} {χάρις} {τοῦ} {Θεοῦ} {ἡ} {σωτήριος}, (Titus 2:11,) rendered in the English version,

the grace of God that bringeth salvation. — Ed.

HARMONY OF THE EVANGELISTS

born, (Jeremiah 31:9;) and Paul informs us, that "Jesus Christ was a minister of the

circumcision for the truth of God, to confirm the promises made unto the fathers"

(Romans 15:8.) The preference given to Israel above the Gentiles is, that all without

distinction may obtain salvation in Christ.

A light for revelation198 means for enlightening the Gentiles Hence we infer, that

men are by nature destitute of light, till Christ, "the Sun of Righteousness," (Malachi

4:2,) shine upon them. With regard to Israel, though God had bestowed upon him

distinguished honor, yet all his glory rests on this single article, that a Redeemer had

been promised to him.

198"Lumen ad revelationem." — "La ou nous avons traduit, Pour l'esclaircissement, le mot Grec signifie quelque fois Revelation: mais Simeon vent dire ici, Pour esclairer ou illuminer les Gentils." — "Where we have translated, For the enlightening, the Greek word ({ἀποχάλυψις})

sometimes signifies Revelation: but Simeon means here, To enlighten or illuminate the Gentiles."

Luke 2:33-39

LUKE 2:33-39

Luke 2:33-39

33. And his father and mother were wondering about those things which were

spoken of him. 34. And Simeon blessed them, and said to Mary his mother, Lo, this

(child) has been set for the ruin, and for the resurrection of many in Israel, and for a

sign, which is spoken against. 35. But also a sword shall pierce thy own soul: that the

thoughts of many hearts may be revealed. 36. And there was Anna, a prophetess,

daughter of Phanuel, of the tribe of Asher: she had advanced to a great age, and

had lived with her husband seven years from her virginity. 37. And she was a widow

of about eighty-four years, who departed not from the temple worshipping (God)

with fastings and prayer day and night. 38. And she, coming in at that hour, made

acknowledgments also to God, 199 and spake of him to all who looked for redemption

in Jerusalem. 39. And when they had completed all things according to the Law of

the Lord, they returned to Galilee, to their own city Nazareth.

33. And his father and mother were wondering Luke does not say, that they were

astonished at it as a new thing, but that they contemplated with reverence, and

embraced with becoming admiration, this prediction of the Spirit uttered by the lips

of Simeon, so that they continued to make progress in the knowledge of Christ. We

learn from this example that, when we have once come to possess a right faith, we

ought to collect, on every hand, whatever may aid in giving to it additional strength.

That man has made great proficiency in the word of God, who does not fail to admire

whatever he reads or hears every day, that contributes to his unceasing progress in

faith.

34. And Simeon blessed them If you confine this to Joseph and Mary, there will

be no difficulty. But, as Luke appears to include Christ at the same time, it might

be asked, What right had Simeon to take upon him the office of blessing Christ?

"Without all contradiction," says Paul, "the less is blessed of the greater," (Hebrews

7:7.) Besides, it has the appearance of absurdity, that any mortal man should offer

prayers in behalf of the Son of God. I answer: The Apostle does not speak there of

199"Louoit aussi le Seigneur;" — "praised also the Lord."

HARMONY OF THE EVANGELISTS

every kind of blessing, but only of the priestly blessing: for, in other respects, it is

highly proper in men to pray for each other. Now, it is more probable that Simeon

blessed them, as a private man and as one of the people, than that he did so in

a public character: for, as we have already said, we nowhere read that he was a

priest. But there would be no absurdity in saying, that he prayed for the prosperity

and advancement of Christ's kingdom: for in the book of Psalms the Spirit prescribes

such a {εὐλογία},—a blessing of this nature to all the godly.

"Blessed is he that cometh in the name of the Lord;

we have blessed you in the name of the Lords"

(Psalm 118:26.)

Lo, this has been set This discourse was, no doubt, directly addressed by Simeon

to Mary; but it has a general reference to all the godly. The holy virgin needed

this admonition, that she might not (as usually happens) be lifted up by prosperous

beginnings, so as to be less prepared for enduring afflictive events. But she needed

it on another account, that she might not expect Christ to be received by the people

with universal applause, but that her mind, on the contrary, might be fortified by

unshaken courage against all hostile attacks. It was the design, at the same time, of

the Spirit of God, to lay down a general instruction for all the godly. When they see

the world opposing Christ with wicked obstinacy, they must be prepared to meet that

opposition, and to contend against it undismayed. The unbelief of the world is—we

know it—a great and serious hinderance; but it must be conquered, if we wish to

believe in Christ. There never was a state of human society so happily constituted,

that the greater part followed Christ. Those who will enlist in the cause of Christ must

learn this as one of their earliest lessons, and must "put on" this "armor," (Ephesians

6:11,) that they may be steadfast in believing on him.

It was by far the heaviest temptation, that Christ was not acknowledged by his

own countrymen, and was even ignominiously rejected by that nation, which boasted

that it was the Church of God; and, particularly, that the priests and scribes, who held

in their hands the government of the Church, were his most determined enemies.

For who would have thought, that he was the King of those, who not only rejected

him, but treated him with such contempt and outrage?

We see, then, that a good purpose was served by Simeon's prediction, that Christ

was set for the ruin of many in Israel The meaning is, that he was divinely appointed

to cast down and destroy many. But it must be observed, that the ruin of unbeliev-

ers results from their striking against him. This is immediately afterwards expressed,

when Simeon says that Christ is a sign, which is spoken against Because unbelievers

are rebels against Christ, they clash themselves against him, and hence comes their

ruin This metaphor is taken from a mark shot at by archers,200 as if Simeon had said,

Hence we perceive the malice of men, and even the depravity of the whole human

race, that all, as if they had made a conspiracy, rise in murmurs and rebellion against

the Son of God. The world would not display such harmony in opposing the Gospel,

if there were not a natural enmity between the Son of God and those men. The am-

200"Ceste facon de parler contient une metaphore prise des arbalestiers, ou autres qui visent au blanc." — "This way of speaking contains a metaphor, taken from archers, or others who aim at a mark."

JOHN CALVIN

bition or fury of the enemies of the Gospel carries them in various directions, faction

splits them into various sects, and a wide variety of superstitions distinguishes idol-

aters from each other. But while they thus differ among themselves, they all agree

in this, to oppose the Son of God. It has been justly observed, that the opposition

everywhere made to Christ is too plain an evidence of human depravity. That the

world should thus rise against its Creator is a monstrous sight. But Scripture pre-

dicted that this would happen, and the reason is very apparent, that men who have

once been alienated from God by sin, always fly from him. Instances of this kind,

therefore, ought not to take us by surprise; but, on the contrary, our faith, provided

with this armor, ought to be prepared to fight with the contradiction of the world.

As God has now gathered an Israel to himself from the whole world, and there is

no longer a distinction between the Jew and the Greek, the same thing must now

happen as, we learn, happened before. Isaiah had said of his own age,

"The Lord will be for a stone of stumbling, and for a rock of offense, to both the

houses of Israel," (Isaiah 8:14.)

From that time, the Jews hardly ever ceased to dash themselves against God, but

the rudest shock was against Christ. The same madness is now imitated by those

who call themselves Christians; and even those, who lay haughty claims to the first

rank in the Church, frequently employ all the power which they possess in oppressing

Christ. But let us remember, all that they gain is, to be at length crushed and "broken

in pieces," (Isaiah 8:9.)

Under the word ruin the Spirit denounces the punishment of unbelievers, and thus

warns us to keep at the greatest possible distance from them; lest, by associating

with them, we become involved in the same destruction. And Christ is not the less

worthy of esteem, because, when he appears, many are ruined: for the "savor" of

the Gospel is not less "sweet" and delightful to God, (2 Corinthians 2:15,16,) though

it is destructive to the ungodly world. Does any one inquire, how Christ occasions

the ruin of unbelievers, who without him were already lost? The reply is easy. Those

who voluntarily deprive themselves of the salvation which God has offered to them,

perish twice. Ruin implies the double punishment which awaits all unbelievers, after

that they have knowingly and wilfully opposed the Son of God.

And for the resurrection This consolation is presented as a contrast with the former

clause, to make it less painful to our feelings: for, if nothing else were added, it would

be melancholy to hear, that Christ is "a stone of stumbling," which will break and

crush, by its hardness, a great part of men. Scripture therefore reminds us of his

office, which is entirely different: for the salvation of men, which is founded on it,

is secure; as Isaiah also says, "Sanctify the Lord of hosts himself; and let him be

your fear, and let him be your dread; and he shall be for a sanctuary," or fortress of

defense, (Isaiah 8:13,14.) And Peter speaks more clearly:

"To whom coming, as unto a living stone, disallowed indeed of men, but chosen of

God and precious, ye also, as lively stones, are built up a spiritual house. Wherefore

also it is contained in Scripture, Behold, I lay in Zion the head-stone of the corner,

elect, precious, and he that believeth in him shall not be confounded. Unto you,

therefore, which believe, he is precious: but unto them who are disobedient, the

HARMONY OF THE EVANGELISTS

stone which the builders disallowed, the same is made the head of the corner," (1

Peter 2:4-7; Isaiah 28:16.)

That we may not be terrified by the designation bestowed on Christ, "a stone

of stumbling," let it be instantly recollected, on the other hand, that he is likewise

called the "corner-stone," on which rests the salvation of all the godly.201

Let it be also taken into account, that the former is accidental, while the latter is

properly and strictly his office. Besides, it deserves our notice, that Christ is not only

called the support, but the resurrection of the godly: for the condition of men is not

one in which it is safe for them to remain. They must rise from death, before they

begin to live.

35. But also a sword shall pierce thy own soul This warning must have con-

tributed greatly to fortify the mind of the holy virgin, and to prevent her from being

overwhelmed with grief, when she came to those distressing struggles, which she

had to undergo. Though her faith was agitated and tormented by various tempta-

tions, yet her sorest battle was with the cross: for Christ might appear to be utterly

destroyed. She was not overwhelmed with grief; but it would have required a heart

of stone not to be deeply wounded: for the patience of the saints differs widely from

stupidity.

That the thoughts of many hearts may be revealed There are some who connect

this clause with a part of the former verse, that Christ is set for the ruin and for

the resurrection of many in Israel; and who include in a parenthesis what we have

just now explained about the sword: but it is better, I think, to refer it to the whole

passage. The particle that, {ὅπως} {ἄν}, in this passage, does not strictly denote a

cause, but merely a consequence. When the light of the Gospel arises, and perse-

cutions immediately spring up, there is, at the same time, a disclosure of affections

of the heart, which had been hitherto concealed: for the lurking-places of human

dissimulation are so deep, that they easily remain hidden till Christ comes.202 But

Christ, by his light, discloses every artifice, and unmasks hypocrisy; and to him is

properly ascribed the office of laying open the secrets of the heart. But when the

cross is added to doctrine it tries the hearts more to the quick. For those who have

embraced Christ by outward profession, often shrink from bearing the cross, and,

when they see the Church exposed to numerous calamities, easily desert their post.

36. And there was Anna, a prophetess Luke mentions not more than two persons

who received Christ; and this is intended to teach us, that whatever belongs to God,

however small it may be, ought to be preferred by us to the whole world. The scribes

and priests, no doubt, were then surrounded by great splendor; but, as the Spirit of

God, whose presence was not at all enjoyed by those rulers,203 dwelt in Simeon

and Anna, those two persons are entitled to greater reverence than an immense

multitude of those whose pride is swelled by nothing but empty titles. For this reason,

the historian mentions Anna's age, gives her the designation of prophetess, and,

201"La maitresse Pierre du coin, sur laquelle est fonde le salut de tous les enfans de Dieu." — "The head-stone of the corner, on which is founded the salvation of all the children of God."

202"Extra Christum;" — "jusqu'a ce que Jesus Christ viene." 203The word rulers (principes) appears to be here used sarcastically; for his own translation is," duquel estoyent du tout destituez les autres, combien que ce fussent les gouverneurs;" — "of which the others were entirely destitute, though they were rulers."

JOHN CALVIN

thirdly, bears a remarkable testimony to her piety, and to the holiness and chastity

of her life. These are the qualities that justly give to men weight and estimation. And

certainly none are led astray by the dazzling and empty magnificence of outward

show, but those who are drawn, by the vanity of their own minds, to take pleasure

in being deceived.

She had lived with her husband seven years from her virginity This is intended to

inform us, that she was a widow in the very prime of life. She had married young, and

shortly afterwards lost her husband; and the circumstance of her not entering into

a second marriage while she was in the rigor of her bodily frame,204 is mentioned

with the view of heightening the commendation of her chastity. What follows, that

she was a widow of about eighty-four years, may be explained in two ways. Either

that time had passed in her unmarried state,205 or it was the whole period of her life.

If you reckon the eighty-four years as the time of her widowhood, it will follow that

she was more than a hundred years old: but I leave that matter doubtful. The Spirit

of prophecy still shone in a very few, who served as tokens to attest the doctrine

of the Law and the Jewish religion, till the coming of Christ. In a state of society

so dissolute, the elect of God needed such aids to prevent them from being carried

away.

37. She departed not from the temple This is a hyperbolical expression; but the

meaning is plain, that Anna was almost constantly in the temple. Luke adds, that

she worshipped God with fastings and prayers day and night Hence we infer, that

she did not visit the temple for the mere purpose of performing the outward service,

but that she added to it the other exercises of piety. It deserves our attention, that

the same rule is not enjoined on all, and that all ought not to be led indiscriminately

to copy those performances, which are here commended in a widow. Each person

ought to make a judicious inquiry, what belongs to his own calling. Silly ambition

has filled the world with apes, from superstitious persons seizing, with more "zeal"

than "knowledges" (Romans 10:2,) every thing that they hear praised in the saints:

as if the distinction of rank did not render a selection of employments necessary,

that each person may answer to his own calling. What is here related of Anna, Paul

applies in a particular manner to widows, (1 Timothy 5:5;) so that married people

act a foolish part, if they regulate their life by an unsuitable model.

But there still remains another doubt. Luke appears to make fastings a part of

divine worship But we must observe, that of the acts which relate to worship, some

are simply required, and, as we are accustomed to say, are in themselves necessary;

while others are accessory, and have no other design than to aid the former class.

Prayers belong strictly to the worship of God. Fasting is a subordinate aid, which is

pleasing to God no farther than as it aids the earnestness and fervency of prayer.

We must hold by this rule, that the duties of men are to be judged according as

they are directed to a proper and lawful end. We must hold, also, by this distinction,

that prayers are a direct worship of God; while fastings are a part of worship only

on account of their consequences. Nor is there any reason to doubt, that the holy

204"Quum adhuc vegeto esset corpore." 205"Il y avoit tant de temps que son mari estoit mort;" — "it was so long since her husband died."

HARMONY OF THE EVANGELISTS

woman employed fastings as an excitement to bewail those calamities of the Church

which then existed.

38. Made acknowledgment also to God206 The holy melody, which proceeded

from the lips of Simeon and Anna, is praised by Luke, in order that believers may

exhort each other to sing with one mouth the praises of God, and may give mutual

replies. When he says, that Anna spake of him to all who looked for redemption in

Jerusalem, he again points out the small number of the godly. For the substance

of faith lay in this expectation; and it is evident, that there were few who actually

cherished it in their minds.

39. They returned to Galilee The departure to Egypt, I readily acknowledge, came

between those events; and the fact mentioned by Luke, that they dwelt in their own

city Nazareth, is later, in point of time, than the flight into Egypt, which Matthew

relates, (Matthew 2:14.) But if there was no impropriety in one Evangelist leaving

out what is related by another, there was nothing to prevent Luke from overleaping

the period which he did not intend to mention, and passing at once to the following

history. I am very far from agreeing with those who imagine that Joseph and Mary,

after having finished the sacrifice of purification, returned to Bethlehem, to live there.

Those persons are foolish enough to believe, that Joseph had a settled abode in a

place where he was so little known, that he was unable to find a temporary lodging.

Nor is it without a good reason that Luke says, with respect both to Joseph and Mary,

that Nazareth was their own city We infer from it, that he never was an inhabitant

of Bethlehem, though it was the place of his extraction.207 As to the order of time, I

shall presently give a more full explanation.

206"Louoit aussi le Seigneur;" — "praised also the Lord." 207"Combien que ce fust le pays de ses ancestres;" — "though it was the country of his ancestors."

Matthew 2:13-18

MATTHEW 2:13-18

Matthew 2:13-18

13. And when they had departed, lo, the angel of the Lord appeared in dreams to

Joseph, saying, Arise, and take the young child and his mother, and flee into Egypt,

and be thou there until I have told thee: for Herod will seek the young child to destroy

him. 14. And he, when awake, took the young child and his mother by night, and

withdrew into Egypt: 15. And was there until the death of Herod; that it might be

fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt

have I called my Son. 16. Then Herod, when he saw that he was mocked by the

Magi, was exceedingly enraged, and sent to slay 208 all the children that were in

Bethlehem, and all its boundaries, 209 from two years old and under, according to

the time which he had inquired at the Magi. 17. Then was fulfilled what had been

spoken by Jeremiah the Prophet, when he says, 18. A voice was heard in Ramah,

lamentation, wailing, and much weeping: Rachel bewailing her children, and refused

to receive consolation, because they are not.

13. And when they had departed How many days elapsed from the departure

of the Magi, till Joseph was ordered to flee into Egypt, is not known, nor is it of

much importance to inquire: only it is probable that the Lord spared Mary, till she

was so far recovered from childbirth as to be able to perform the journey. It was a

wonderful purpose of God, that he chose to preserve his Son by flight. The mind of

Joseph must have been harassed by dangerous temptations, when he came to see

that there was no hope but in flight: for in flight there was no appearance of divine

protection. Besides, it was very difficult to reconcile the statement, that he who

was to be the Savior of all, could not be preserved without the exertion of a mortal

man. But, in preserving the life of his Son, God maintained such reserve, as to give

some indications of his heavenly power, and yet not to make it so manifest as to

prevent it from being concealed under the appearance of weakness: for the full time

of glorifying Christ openly was not yet come. The angel predicts an event which was

208"Mittens interfecit;" — "sending slew." 209"Et en toutes les marches d'icelle;" — "and in all the marches thereof."

HARMONY OF THE EVANGELISTS

hidden, and unknown to men. That is an evident proof of divine guidance. But the

angel orders him to defend the life of the child by flight and exile. This belongs to

the weakness of flesh, to which Christ was subjected.

We are here taught, that God has more than one way of preserving his own peo-

ple. Sometimes he makes astonishing displays of his power; while at other times he

employs dark coverings or shadows, from which feeble rays of it escape. This won-

derful method of preserving the Son of God under the cross teaches us, that they act

improperly who prescribe to God a fixed plan of action. Let us permit him to advance

our salvation by a diversity of methods; and let us not refuse to be humbled, that he

may more abundantly display his glory. Above all, let us never avoid the cross, by

which the Son of God himself was trained from his earliest infancy. This flight is a

part of the foolishness of the cross, but it surpasses all the wisdom of the world. That

he may appear at his own time as the Savior of Judea, he is compelled to flee from

it, and is nourished by Egypt, from which nothing but what was destructive to the

Church of God had ever proceeded. Who would not have regarded with amazement

such an unexpected work of God?

Joseph immediately complies with the injunction of the Angel. This is another

proof of the certainty of the dream: for such promptitude of obedience plainly shows,

that he had no doubt whatever, that it was God who had enjoined him to take flight.

This eager haste may wear somewhat of the aspect of distrust: for the flight by night

had some appearance of alarm. But it is not difficult to frame an excuse. He saw that

God had appointed a method of safety which was low and mean: and he concludes

that he is at liberty to take flight in such a state of alarm as is commonly produced

by extreme danger. Our fear ought always to be regulated by the divine intimations.

If it agrees with them, it will not be opposed to faith.

Be thou there until I have told thee By these words the Angel declares, that the

life of the child will, even in future, be the object of the divine care. Joseph needed

to be thus strengthened, so as to conclude with certainty, that God would not only

conduct him in the journey, but that, during his banishment, God would be his con-

stant protector. And in this way God was pleased to allay many anxieties, with which

the heart of the good man must have been perplexed, so that he enjoyed serenity

of mind during his sojourn in Egypt. But for this, not a moment would have passed

without numerous temptations, when he saw himself excluded not only from the in-

heritance promised by God to all his saints, — but from the temple, from sacrifices,

from a public profession of his faiths, — and was living among the worst enemies of

God, and in a deep gulf of superstitions. He carried with him, indeed, in the person

of the child, all the blessings which the Fathers had hoped to enjoy, or which the Lord

had promised to them: but as he had not yet made such proficiency in faith, and in

the knowledge of Christ, he needed to be restrained by this injunction, Be thou there

until I have told thee, that he might not be displeased at languishing in banishment

from his country among the Egyptians.

15. Out of Egypt have I called my Son Matthew says that a prediction was fulfilled.

Some have thought, that the intention of the prophet was different from what is here

stated, and have supposed the meaning to be, that the Jews act foolishly in opposing

JOHN CALVIN

and endeavoring to oppress the Son of God, because the Father hath called him out

of Egypt In this way, they grievously pervert the words of the prophet, (Hosea 11:1,)

the design of which is, to establish a charge of ingratitude against the Jews, who,

from their earliest infancy, and from the commencement of their history, had found

God to be a kind and generous Father, and yet were provoking him by fresh offenses.

Beyond all question, the passage ought not to be restricted to the person of Christ:

and yet it is not tortured by Matthew, but skilfully applied to the matter in hand.

The words of the prophet ought to be thus interpreted: "When Israel was yet a

child, I brought him out of that wretched bondage in which he had been plunged. He

was formerly like a dead man, and Egypt served him for a grave; but I drew him out of

it as from the womb, and brought him into the light of life." And justly does the Lord

speak in this manner; for that deliverance was a sort of birth of the nation. Then

were openly produced letters of adoption, when, by the promulgation of the law,

they became "the Lord's portion," (Deuteronomy 32:9,) "a royal priesthood, and a

holy nation," (1 Peter 2:9;) when they were separated from the other nations, and

when, in short, God "set up his tabernacle" (Leviticus 26:11) to dwell in the midst of

them. The words of the prophet import, that the nation was rescued from Egypt as

from a deep whirlpool of death. Now, what was the redemption brought by Christ,

but a resurrection from the dead, and the commencement of a new life? The light

of salvation had been almost extinguished, when God begat the Church anew in the

person of Christ. Then did the Church come out of Egypt in its head, as the whole

body had been formerly brought out.

This analogy prevents us from thinking it strange, that any part of Christ's child-

hood was passed in Egypt. The grace and power of God became more illustrious, and

his wonderful purpose was more distinctly seen, when light came out of darkness,

and life out of hell. Otherwise, the sense of the flesh might have broken out here in

contemptuous language, "Truly a Redeemer is to come out of Egypt!"210 Matthew

therefore reminds us, that it is no strange or unwonted occurrence for God to call his

Son out of that country; and that it serves rather to confirm our faith, that, as on a

former occasion, so now again, the Church of God comes out of Egypt. There is this

difference, however, between the two cases. The whole nation was formerly shut

up in the prison of Egypt; while, in the second redemption, it was Christ, the head of

the Church alone, who was concealed there, but who carried the salvation and life

of all shut up in his own person.

16. Then Herod when he saw Matthew speaks according to what Herod felt and

thought about the matter. He believed that the Magi had deceived him, because

they did not choose to take part in his wicked cruelty. He was rather taken in his

own trickery, — in his base pretense, that he too intended to pay homage to the new

King.

Josephus makes no mention of this history. The only writer who mentions it is

Macrobius, in the Second Book of his Saturnalia, where, relating the jokes and taunts

of Augustus, he says: When he heard that, by Herod's command, the children in

210"Qui croira que le Redempteur viene d'Egypte?" — "Who will believe that a Redeemer will come out of Egypt?"

HARMONY OF THE EVANGELISTS

Syria under two years of age had been slain, and that his own son had been slain

among the crowd, "I would rather," said he, "have been Herod's hog than his son."

But the authority of Matthew alone is abundantly sufficient for us. Josephus certainly

ought not to have passed over a crime so worthy of being put on record. But there

is the less reason to wonder that he says nothing about the infants; for he passes

lightly over, and expresses in obscure language, an instance of Herod's cruelty not

less shocking, which took place about the same time, when he put to death all the

Judges, who were called the Sanhedrim, that hardly a remnant might remain of the

stock of David. It was the same dread, I have no doubt, that impelled him to both of

these murders.

There is some uncertainty about the date.211 Matthew says, that they were slain

from two years old and under, according to the time which he had inquired at the

Magi: from which we may infer that Christ had then reached that age, or at least

was not far from being two years old. Some go farther, and conclude that Christ was

about that age at the time when the Magi came. But I contend that the one does

not follow from the other. With what terror Herod was seized when the report was

widely spread about a new king who had been borne,212 we have lately seen. Fear

prevented him at that time from employing a traitor, in a secret manner, to make

an investigation.213 There is no reason to wonder that he was restrained, for some

time, from the commission of a butchery so hateful and shocking, particularly while

the report about the arrival of the Magi was still recent. It is certainly probable, that

he revolved the crime in his mind, but delayed it till a convenient opportunity should

occur. It is even possible, that he first murdered the Judges, in order to deprive the

people of their leaders, and thus to compel them to look upon the crime as one for

which there was no remedy.214

We may now conclude it to be a frivolous argument, on which those persons rest,

who argue, that Christ was two years old when he was worshipped by the Magi,

because, according to the time when the star appeared, Herod slew the children

who were a little below two years old. Such persons take for granted, without any

proper ground, that the star did not appear till after that the Virgin had brought forth

her child. It is far more probable, that they had been warned early, and that they

undertook the journey close upon the time of the birth of Christ, that they might see

the child when lately born, in the cradle, or in his mother's lap. It is a very childish

imagination that, because they came from an unknown country, and almost from

another world, they had spent about two years on the road. The conjectures stated

211"Toutefois on ne sait pas certainement si ce fut en mesme temps." — "However, it is not known certainly if it was at the same time."

212"Quand les premieres nouvelles vindrent de la naissance du nouveau Roy, et que le bruit en commenca a courir;" — "when the first news arrived of the birth of the new King, and when the noise about it began to spread."

213"La crainte l'empescha lors d'envoyer secretement quelque traistre pour espier comme tout alloit;" — "fear prevented him at that time from employing some traitor to spy how all went."

214"Et pent estre qu'il a premierement mis a mort les Juges, afin qu'apres avoir oste au poure peuple ses conducteurs, il peust sans contredit luy tenir le pie sui la gorge, et en faire a son plaisir." — "And perhaps he first put the Judges to death, that, after having deprived the wretched people of their leaders, he might without opposition, set his foot on their throat, and do with them at his pleasure."

JOHN CALVIN

by Osiander215 are too absurd to need refutation.

But there is no inconsistency in the thread of the story which I propose, — that

the Magi came when the period of child-bearing was not yet over, and inquired after

a king who had been born, not after one who was already two years old; that, after

they had returned to their own country, Joseph fled by night, but still in passing

discharged a pious duty at Jerusalem, (for in so populous a city, where there was a

constant influx of strangers from every quarter, he might be secure from danger;)

that, after he had departed to Egypt, Herod began to think seriously about his own

danger, and the ulcer of revenge, which he had nourished in his heart for more than

a year and half, at length broke out. The adverb then ({τότε}) does not always

denote in Scripture uninterrupted time,216 but frequently occurs, when there is a

great distance between the events.

18. A voice was heard in Ramah It is certain that the prophet describes (Jeremiah

31:15) the destruction of the tribe of Benjamin, which took place in his time: for he

had foretold that the tribe of Judah would be cut off, to which was added the half of

the tribe of Benjamin. He puts the mourning into the mouth of Rachel, who had been

long dead. This is a personification, ({προσωποποιϊα},) which has a powerful influ-

ence in moving the affections. It was not for the mere purpose of ornamenting his

style, that Jeremiah employed rhetorical embellishments. There was no other way of

correcting the hardness and stupidity of the living, than by arousing the dead, as it

were, from their graves, to bewail those divine chastisements, which were commonly

treated with derision. The prediction of Jeremiah having been accomplished at that

time, Matthew does not mean that it foretold what Herod would do, but that the com-

ing of Christ occasioned a renewal of that mourning, which had been experienced,

many centuries before, by the tribe of Benjamin.

He intended thus to meet a prejudice which might disturb and shake pious minds.

It might be supposed, that no salvation could be expected from him, on whose ac-

count, as soon as he was born, infants were murdered; nay more, that it was an unfa-

vorable and disastrous omen, that the birth of Christ kindled a stronger flame of cru-

elty than usually burns amidst the most inveterate wars. But as Jeremiah promises a

restoration, where a nation has been cut off, down to their little children, so Matthew

reminds his readers, that this massacre would not prevent Christ from appearing

shortly afterwards as the Redeemer of the whole nation: for we know that the whole

chapter in Jeremiah, in which those words occur, is filled with the most delightful

consolations. Immediately after the mournful complaint, he adds,

"Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be

rewarded, saith the Lord, and they shall come again from the land of the enemy. And

there is hope in thine end, saith the Lord, that thy children shall come again to thine

own border," (Jeremiah 31:16, 17.)

Such was the resemblance between the former calamity which the tribe of Ben-

jamin had sustained, and the second calamity, which is here recorded. Both were a

215Andrew Osiander, (grandfather of Dr Andrew Osiander, a Lutheran divine,) author of several works which gained him not a little celebrity, among which is Harmonia Evangelica — Ed.

216"Sans qu'il y ait rien entre-deux;" — "without there being anything between the two,"

HARMONY OF THE EVANGELISTS

prelude of the salvation which was shortly to arrive.217

217"C'est que l'une et l'autre a est, comme le message apportant les nouvelles du salut qui approchoit." — "It is, that both were, as it were, the message bringing the tidings of the salvation which was approaching."

Matthew 2:19-23

MATTHEW 2:19-23

Matthew 2:19-23

19. But when Herod was dead, lo, the angel of the Lord appeareth, by a dream,

to Joseph in Egypt, 20. Saying, Arise, and take the child and his mother, and go

into the land of Israel: for they are dead who sought the life 218 , of the child. 21.

And he rose and took 219 the child and his mother, and came into the land of Israel.

22. But when he had heard that Archelaus was reigning in Judea in the room of his

father Herod, he was afraid to go thither: but, warned by a heavenly communication

through a dream, he withdrew into the parts of Galilee. 23. Having come there, he

dwelt in the city 220 which is called Nazareth, that what had been spoken by the

prophets might be fulfilled, He shall be called a Nazarene.

19. But when Herod was dead These words show the perseverance of Joseph's

faith. He kept his feet firm in Egypt, till he was recalled to his native country by a

command of God. We see, at the same time, that the Lord never disappoints his own

people, but renders them seasonable aid. It is probable that Joseph returned from

Egypt immediately after the death of Herod, before Augustus Caesar had issued his

decree, appointing Archelaus to be governor of Judea. Having been declared by his

father's will to be successor to the throne, he undertook the whole charge of the

government, but abstained from taking the title of king, saying that this depended

on the will and pleasure of Caesar. He afterwards went to Rome, and obtained con-

firmation; only the name of king was refused, until he had merited it by his actions.

The governor of Galilee was Philip, a man of gentle disposition, and almost like a pri-

vate individual. Joseph complied with the suggestion of the angel, because, under

a prince who had no delight in shedding blood, and who treated his subjects with

mildness, there was less danger.

We must always bear in mind the purpose of God, in training his Son, from the

218"Qui demandoyent l'ame, ou la vie, du petit enfant;" — "who demanded the soul, or the life, of the little child."

219"Surgens assumpsit;" — "rising took." — "Joseph donc esveille print;" — "Joseph then awakened took."

220"La cite."

HARMONY OF THE EVANGELISTS

commencement, under the discipline of the cross, because this was the way in which

he was to redeem his Church. He bore our infirmities, and was exposed to dangers

and to fears, that he might deliver his Church from them by his divine power, and

might bestow upon it everlasting peace. His danger was our safety: his fear was

our confidence. Not that he ever in his life felt alarm; but as he was surrounded,

on every hand, by the fear of Joseph and Mary, he may be justly said to have taken

upon him our fears, that he might procure for us assured confidence.

23. He shall be called a Nazarene Matthew does not derive Nazarene from

Nazareth, as if this were its strict and proper etymology, but only makes an allusion.

The word {,}נזירor Nazarite, signifies holy and devoted to God, and is derived from

{,}נזרto separate. The noun {,}נזרindeed, signifies a flower:221 but Matthew

refers, beyond all doubt, to the former meaning. For we nowhere read that Nazarites

meant blooming or flourishing, but persons who were consecrated to God, according

to the directions given by the Law, (Numbers 6.) The meaning is: though it was by

fear that Joseph was driven into a corner of Galilee, yet God had a higher design,

and appointed the city of Nazareth as the place of Christ's residence, that he might

justly be called a Nazarite But it is asked, who are the prophets that gave this name

to Christ? for there is no passage to be found that answers to the quotation. Some

think it a sufficient answer, that Scripture frequently calls him Holy: but that is a

very poor explanation. For Matthew, as we perceive, makes an express reference

to the very word, and to the ancient Nazarites, whose holiness was of a peculiar

character. He tells us, that what was then shadowed out in the Nazarites, who were,

in some sense, selected as the first-fruits to God, must have been fulfilled in the

person of Christ.

But it remains to be seen, in what part of Scripture the prophets have stated that

this name would be given to Christ. Chrysostom, finding himself unable to loose the

knot, cuts it by saying, that many books of the prophets have perished. But this

answer has no probability: for, though the Lord, in order to punish the indifference

of his ancient people, deprived them of some part of Scripture, or left out what was

less necessary, yet, since the coming of Christ, no part of it has been lost. In support

of that view, a strange blunder has been made, by quoting a passage of Josephus, in

which he states that Ezekiel left two books: for Ezekiel's prophecy of a new temple

and kingdom is manifestly distinct from his other predictions, and may be said to

form a new work. But if all the books of Scripture which were extant in the time of

Matthew, remain entire to the present day, we must find somewhere the passage

quoted from the prophets.

Bucer222 has explained it, I think, more correctly than any other writer. He thinks

that the reference is to a passage in the Book of Judges: The child shall be a Nazarite

221It would have been more correct to say that the noun {{נזרsignifies a crown than a flower. "Thou shalt

put the holy crown," {( }הקדש{, }נזר{ }אתExodus 29:6.) "Thou hast profaned his crown," ,{( }נזרוPsalm 89:39.) It is satisfactory

to have the support of so eminent a critic as Dr Tholuck, who, in his very correct edition of Calvin's Commentary on the New

Testament, after the word florem, flower, places in brackets an emendation similar to what we have suggested: "vel potius,

diadematis insigne," —"or rather, the emblem of a crown." — Ed.

222A contemporary of our author, who was greatly admired, not only for the extent of his learning in a very learned age, but for the soundness of his judgment. He is hardly ever mentioned but with deep respect. — Ed.

JOHN CALVIN

unto God from the womb, (Judges 13:5.) These words, no doubt, were spoken with

regard to Samson. But Samson is called the "Redeemer" or "Deliverer"223 of the

people, only because he was a figure of Christ, and because the salvation, which was

accomplished by his instrumentality, was a sort of prelude of the full salvation, which

was at length exhibited to the world by the Son of God.224 All that Scripture predicts,

in a favorable manner, about Samson, may justly be applied to Christ. To express it

more clearly, Christ is the original model: Samson is the inferior antitype.225 When

he assumed the character of a Redeemer,226 we ought to understand, that none

of the titles bestowed on that illustrious and truly divine office apply so strictly to

himself as to Christ: for the fathers did but taste the grace of redemption, which we

have been permitted to receive fully in Christ.

Matthew uses the word prophets in the plural number. This may easily be excused:

for the Book of Judges was composed by many prophets. But I think that what is here

said about the prophets has a still wider reference. For Joseph, who was a temporal

Savior of the Church, and was, in many respects, a figure, or rather a lively image of

Christ, is called a Nazarite of his brethren,227 (Genesis 49:26; Deuteronomy 33:16.)

God determined that the distinguished honor, of which he had given a specimen

in Joseph, should shine again in Samson, and gave him the name of Nazarite, that

believers, having received those early instructions, might look more earnestly at the

Redeemer who was to come, who was to be separated from all,

"That he might be the first-born among many brethren,"

(Romans 8:29.)

223The remaining words of the passage (Judges 13:5) are: and he shall begin to deliver Israel out of the hands of the Philistines; which our author interprets as having a prophetic reference to Christ. — Ed.

224"Le salut qu'a receu le peuple par son moyen, a este comme une representation ayant quelques traces du vray et parfait salut, lequel finalement le Fils de Dieu a apporte et presente au monde." — "The salvation which the people received by his agency was, as it were, a representation, having some traces of the true and perfect salvation, which the Son of God finally brought and presented to the world."

225"Pour le dire plus clairement en deux mots, Christ est le vray patron accompli en perfection, mais Samson est un pourtrait legerement tire et trac, dessus." — "To state it more clearly in two words, Christ is the true Defender fulfilled in perfection: but Samson is a portrait lightly traced and drawn below."

226Deliverer. 227In both of the passages quoted above, the words {{}אחיו{ נזירare rendered, in the English version,

separated from his brethren. This brings out pretty faithfully the meaning of ,{}נזירseparated, but does not suggest the allusion,

which Calvin supposes to be made to the peculiar acceptation given by the ceremonial law to ,{}נזירfrom which our word Nazarite

is derived. Hebrew scholars must judge for themselves as to the probability of the allusion. Without entering into that inquiry,

which would occupy more space than we could easily spare, we have thought it due to our Author to hint, that the two passages

which he quotes, and which at first sight appear to have no bearing on his argument, contain the very word in questlon. — Ed.

Luke 2:40-47

40. And the child grew, and was invigorated in spirit, and was full of wisdom, and

the grace of God was upon him. 41. And his parents went every year to Jerusalem,

to the feast of the Passover. 42. And when he arrived 228 at twelve years, as they

went up to Jerusalem, according to the custom of the feast, 43. And when the days

were finished, while they were returning, the child Jesus remained at Jerusalem, and

his parents did not know it. 229 44. And thinking that he was in the company, they

came a day's journey, and sought him among their relatives and acquaintances. 45.

And when they did not find him, they returned to Jerusalem, seeking him. 46. And

it happened, after three days, they found him in the temple, sitting in the midst of

the doctors, hearing and putting questions to them: 47. And all who heard him were

astonished at his understanding and answers.

40. And the child grew From the infancy of Christ Matthew passes immediately

to his manifestation.230 Luke relates here a single fact, which well deserved to be

recorded. In the midst of his boyhood, Christ gave a specimen of his future office, or

at least indicated, by a single attempt, what he would afterwards be. The child grew,

and was invigorated in spirit These words show, that the endowments of his mind

grew with his age.231 Hence we infer, that this progress, or advancement, relates to

his human nature: for the Divine nature could receive no increase.

But a question arises. From the time that he was conceived in his mother's womb,

did he not abound in all fullness of spiritual gifts? for it appears absurd to say, that

the Son of God wanted any thing that was necessary to perfection. The reply is

easy. If it takes nothing from his glory, that he was altogether, "emptied," ({ἑαυτὸν}

{ἐκένωσε}, Philippians 2:6,) neither does it degrade him, that he chose not only

228"Quum factus esset." — "Luy donc estant venu en l'aage de douze ans;" — "he then being come to the age of twelve years."

229"Laquelle chose son pere et sa mere ne s'apperceurent point;" — "which thing his father and his mother did not perceive."

230"Au temps de sa manifestation;" — "to the time of his manifestation." 231"Avec l'aage les dons et graces d'Esprit croissoyent aussi et aug-mentoyent en luy." — "With age, the gifts and graces of the Spirit grew also and increased in him.".

JOHN CALVIN

to grow in body, but to make progress in mind. And certainly when the Apostle

declares, that, "in all things he was made like unto his brethren,"(Hebrews 2:17,)

and "was in all points tempted like as we are, sin excepted," (Hebrews 4:15,) he no

doubt includes, that his soul was subject to ignorance. There is only this difference

between us and him, that the weaknesses which press upon us, by a necessity which

we cannot avoid, were undertaken by him voluntarily, and of his own accord. Christ

received, in his human nature, according to his age and capacity, an increase of the

free gifts of the Spirit,232 that "out of his fullness" (John 1:16) he may pour them out

upon us; for we draw grace out of his grace.

Some excessively timid persons restrict what is here said to outward appearance,

and make the meaning to be, that Christ appeared to make progress, though, in

point of fact, no addition was made to his knowledge. But the words have a quite

different meaning, and this mistaken opinion is still more fully refuted by what Luke

shortly afterwards adds, that he grew in age and wisdom with God and man, (ver.

52.) We are not at liberty to suppose, that knowledge lay concealed in Christ, and

made its appearance in him in progress of time. There is no doubt whatever, that

it was the design of God to express in plain terms, how truly and completely Christ,

in taking upon him our flesh, did all that was necessary to effect his brotherly union

with men.233

And yet we do not in this way suppose a double Christ:234 for, though God and

man are united in one person, it does not follow, that the human nature received what

was peculiar to the Divine nature: but, so far as was necessary for our salvation, the

Son of God kept his divine power concealed. What Irenaeus says, that his Divine

nature was quiescent when he suffered,235 I understand to refer, not only to bodily

death, but to that amazing distress and agony of soul, which drew from him the

complaint, "My God, my God, why hast thou forsaken me?" (Matthew 27:46.) In a

word, if we do not choose to deny, that Christ was made a real man, we ought not

to be ashamed to acknowledge, that he voluntarily took upon him everything that is

inseparable from human nature.

It is a foolish objection, that ignorance does not apply to Christ, because it is the

punishment of sin: for the same thing might be said of death. Scripture declares, on

the contrary, that he performed the office of Mediator: for all the punishment which

we deserved was transferred from us to him.236 Besides, it is a foolish mistake to

say, that ignorance is the punishment of sin. For we must not suppose that Adam,

while he remained in innocence, knew all things. Angels also are, to some extent,

ignorant, and yet they do not endure the punishment of sin.

232"En dons et graces de l'Esprit;" — "in gifts and graces of the Spirit." 233"Avoit vrayement et entierement prins tout ce qui estoit possible et propre pour accomplir de tous points la conjonction fraternelle de luy avec les hommes." — "Had truly and entirely taken all that was possible and fitted to complete, at all points, the brotherly union between him and men."

234"Deux Christs, ou un double Christ;" — "two Christs, or a double Christ." 235"Qu'il a souffert, sa Divinite ne demonstrant point sa vertu." — "That he suffered, his Divinity not demonstrating power."

236"Pource qu'il a prins sur soy toutes les peines que nous avions meritees, afind nous en discharger." — "Because he took upon himself all the punishment which we had deserved, in order to discharge us from it."

HARMONY OF THE EVANGELISTS

A more refined argument is employed by some, that there was no ignorance in

Christ, because ignorance is sin. But those persons assume a principle which is

altogether false and groundless: otherwise, the angels must either be equal to God,

or they must be sinful.237 There is no doubt a sinful blindness of the human mind,

which is justly reckoned a part of original sin: but here we ascribe to Christ no other

ignorance than what may fall upon a man who is pure from every taint of sin.

He was invigorated in spirit, and was full of wisdom Luke thus declares, that what-

ever wisdom exists among men, and receives daily accessions, flows from that single

fountain, from the Spirit of God. The following phrase is more general, and the grace

of God was upon him: for it includes all the excellence of every description that

shone brightly in Christ.

41. And his parents went every year to Jerusalem It is mentioned in commen-

dation of the piety of Mary and Joseph, that they gave diligent attendance to the

outward worship of God. It was not of their own accord, but by a divine command,

that they undertook this annual journey. The law enjoins the, males "only to, ap-

pear before the Lord," (Exodus 23:17.) This arrangement does not entirely exclude

females, but spares them by an exercise of kindness. This mark distinguishes the

true religion from vain and wicked superstitions. The former confines itself within

the limits of obedience to God, and of compliance with the enactments of his law.

The latter wander, at their own pleasure, beyond the limits of God's word, without

any fixed rule. The worship of the temple was, no doubt, infected with many corrup-

tions, the priesthood was sold for money, and doctrine was involved in many errors.

Yet, as legal ceremonies were still in force, and the outward rite of sacrifice was ob-

served as it is laid down in the law, believers were bound to perform such exercises

in testimony of their faith. The name father is here given to Joseph, not with strict

accuracy, but according to the opinion generally entertained respecting him.

44. And thinking that he was in the company Many passages of Scripture show

plainly, that those who came from a distance, at the festivals, to worship in the

temple, were accustomed to travel in companies. There is no reason, therefore, to

wonder that, on the first day, Joseph and Mary were less anxious about the child; and

their subsequent conduct shows that this was not owing to indolence or carelessness.

46. Sitting in the midst of the doctors Rays of divine brightness must have evi-

dently shone in this child: otherwise those haughty men would not have permitted

him to sit along with them. Though it is probable that he occupied a lower seat, and

not the rank of the doctors, yet such disdainful men would not have condescended

to give him an audience in a public assembly, if some divine power had not con-

strained them. This was a sort of prelude to his public calling, the full time of which

had not yet arrived. In this way, however, he intended to give nothing more than

a taste, which would immediately have faded from the recollection of men, had not

Mary kept it for us laid up in her heart, (ver. 19, 51,) to bring it out afterwards, along

with other treasures, for the use of all the godly.

47. And all who heard him Two things here claim our attention. All who heard

237"Autrement il faudra que les Anges soyent pareils a Dieu, et qu'ils sachent tout: ou selon le dire de ces gensci, ils seront vicieux." — "Otherwise, the Angels must be equal to God, and know everything: or, according to the statement of these people, they must be sinful."

JOHN CALVIN

him were astonished: for they reckoned it a miracle, that a child should frame his

questions with such correctness and propriety. Again, they heard Christ, and thus

acted the part rather of scholars than of teachers. He had not yet been called by

the Father, to avow himself a public teacher of the Church, and therefore satisfied

himself with putting modest questions to the doctors. Yet there is no room to doubt

that, in this first attempt, he already began to tax their perverse way of teaching:

for what Luke afterwards says about answers, I consider as denoting, agreeably to

the Hebrew idiom, any kind of discourse.

Luke 2:48-52

LUKE 2:48-52

Luke 2:48-52

48. And when they saw him, they wondered; and his mother said to him, Son,

why hast thou done thus to us? Lo, thy father and I grieving were seeking for thee.

49. And he saith to them, Why is it that ye were seeking me? Did ye not know that I

must be in those things which belong to my Father? 50. And they did not understand

the discourse which he spoke to them. 51. And he went down with them, and came

to Nazareth. And he was subject to them: but his mother kept all these words in her

heart. 52. And Jesus made progress in wisdom and age, and in favor with God and

men.

48. And his mother said to him Those who think that the holy virgin spake in this

manner, for the purpose of showing her authority, are, in my opinion, mistaken. It

is even possible, that it was not till they were apart, and the witnesses had with-

drawn, that she began to expostulate with her son, after they had left the assembly.

However that may be, this complaint was not the result of ambition, but was the ex-

pression of grief, which had lasted three days.238 Yet the manner of her complaint,

as if she had received an injury, shows how ready we are by nature to defend our

own rights, even without paying regard to God. The holy virgin would a thousand

times239 rather have died, than deliberately preferred herself to God: but, in the in-

dulgence of a mother's grief, she falls into it through inadvertency. And undoubtedly

this example warns us, how jealous we ought to be of all the affections of the flesh,

and what care we ought to exercise, lest, by being too tenacious of our rights, and

following our own desires, we defraud God of his honor.

49. Did ye not know? Our Lord justly blames his mother, though he does it in a

gentle and indirect manner. The amount of what he says is, that the duty which he

owes to God his Father, ought to be immeasurably preferred to all human duties; and

that, consequently, earthly parents do wrong in taking it amiss, that they have been

238"Mais l'ennuy et la fascherie qu'elle avoit eue trois jours durant l'a fait ainsi parler." — "But the uneasiness and distress, which she had had for three days, made her speak in this manner."

239"Centies;" — "mille fois."

JOHN CALVIN

neglected in comparison of God. And hence we may infer the general doctrine, that

whatever we owe to men must yield to the first table of the law, that God's authority

over us may remain untouched.240 Thus we ought to obey kings, and parents, and

masters,241 but only in subjection to God: that is, we must not, for the sake of men,

lessen or take away any thing from God. And, indeed, a regard to the superior claims

of God does not imply a violation of the duties which we owe to men.

In those things which belong to my Father This expression intimates, that there

is something about him greater than man. It points out also the chief design of his

being sent into the world, which was, that he might discharge the office enjoined

upon him by his heavenly Father. But is it not astonishing, that Joseph and Mary did

not understand this answer, who had been instructed by many proofs, that Jesus is

the Son of God? I reply: Though they were not wholly unacquainted with Christ's

heavenly origin, yet they did not comprehend, in every respect, how he was intent

on executing his heavenly Father's commands: for his calling had not yet been ex-

pressly revealed to them. Mary kept in her heart those things which she did not fully

understand. Let us learn from this, to receive with reverence, and to lay up in our

minds, (like the seed, which is allowed to remain for some time under grounds) those

mysteries of God which exceed our capacity.

51. And he was subject to them It was for our salvation that Christ took upon

him this low estate, — that the Lord and head of angels voluntarily became subject

to mortal creatures. Such was the purpose of God, that Christ should remain, for

some time, under a shadow, bearing the name of Joseph. Though this subjection, on

the part of Christ, arose from no necessity which he could not have avoided, yet, as

he had taken upon him human nature on the condition of being subject to parents,

and had assumed the character both of a man and of a servant, — with respect to

the office of Redeemer, this was his lawful condition. The more cheerfully, on this

account, ought every one to bear the yoke which the Lord has been pleased to lay

upon him.242

240"Que tout ce qui est deu aux hommes, est au dessous de la premiere Table de la Loy, et doit tenir le second lieu, afin que toujours Dieu ait sa puissance et son authorite entiere." — "That all that is due to men is below the first Table of the Law, and ought to hold the second plane, in order that God may always have his power and his authority entire."

241"Dominis;" — "maistres et seigneurs;" — "masters and lords." 242"D'autant plus faut-il que chacun de nous s'assujettisse de bon coeur, st ploye le col sous le joug auquel il plaira a Dieu de nous soumettre." — "So much the more must every one of us submit heartily, and bend the neck under the yoke, to which it shall please God to subject us."

Matthew 3:1-6;Mark 1:1-6;Luke 3:1-6

MATTHEW 3:1-6; MARK 1:1-6; LUKE 3:1-6

Matthew 3:1-6

Mark 1:1-6

Luke 3:1-6

1. Now in those days John the Baptist comes, preaching in the wilderness of Judea,

2. And saying, Repent: 243 for the kingdom of heaven is at hand, 3. For this is he, of

whom it has been spoken by Isaiah the prophet, who says, The voice of one crying

in the wilderness, Prepare the way of the Lord, make his paths straight. 4. And the

same John had his raiment of camel's hair, and a leathern girdle about his loins; and

his meat was locusts and wild honey. 5. Then went out to him Jerusalem, and all

Judea, and all the region round about Jordan. 6. And were baptized in Jordan by him,

confessing their sins.

1. The beginning of the gospel of Jesus Christ, the Son of God; 2. As it is written

in the prophets, Lo, I send my messenger before thy face, who shall prepare thy way

before thee. 3. The voice of one crying in the wilderness, Prepare the way of the

Lord, make his paths straight. 4. John was baptizing in the wilderness, preaching the

baptism of repentance, for the forgiveness of sins. 5. And all the country of Judea,

and the inhabitants of Jerusalem, went out to him, and were all baptized by him in

the river Jordan, confessing their sins. 6. And John was clothed with camel's hair,

and with a leathern girdle about his loins, and he ate locusts and wild honey.

1. And in the fifteenth year of the reign of Tiberius Cesar, when Pontius Pilate

was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip

was tetrarch of the country of Iturea and Trachonitis, and Lysanias was tetrarch of

Abilene, 2. While Annas and Caiaphas were high priests, the word of the Lord came

to John, the son of Zacharias, in the wilderness. 3. And he came into all the country

surrounding Jordan, preaching the baptism of repentance for the forgiveness of sins.

4. As it is written in the book of the words of the prophet Isaiah, saying, The voice of

one crying in the wilderness, Prepare the way of the Lord, make his paths straight.

5. Every valley shall be filled up, and every mountain and hill shall be laid low, and

243"Ammendez-vous, ou, convertissez, ou, repentez."— "Reform yourselves, or be converted, or, repent."

JOHN CALVIN

those things which are crooked shall become straight, and those which are rough

shall become plain ways. 6. And all flesh shall see the salvation of God.

Mark 1:1. The beginning of the Gospel. Though what we have hitherto taken

out of Matthew and Luke is a part of the Gospel, yet it is not without reason that

Mark makes the beginning of the Gospel to be the preaching of John the Baptist.

For the Law and the Prophets then came to an end, (John 1:17.) "The Law and the

Prophets were until John: since that time the kingdom of God is preached," (Luke

16:16.) And with this agrees most fully the quotation which he makes from the

Prophet Malachi, (3:1.) In order to inflame the minds of his people with a stronger

desire of the promised salvation, the Lord had determined to leave them, for a time,

without new prophecies. We know that the last of the true and lawful prophets was

Malachi.

That the Jews, in the meantime, may not faint with hunger, he exhorts them

to continue under the Law of Moses, until the promised redemption appear. He

mentions the law only, (John 1:17,) because the doctrine of the Prophets was not

separate from the law, but was merely an appendage and fuller exposition of it, that

the form of government in the Church might depend entirely on the Law. It is no

new or uncommon thing in Scripture, to include the Prophets under the name of the

Law: for they were all related to it as their fountain or design. The Gospel was not

an inferior appendage to the Law, but a new form of instruction, by which the former

was set aside.

Malachi, distinguishing the two conditions of the Church, places the one under

the Law, and commences the other with the preaching of John. He unquestionably

describes the Baptist, when he says, "Behold, I send my messenger," (Malachi 3:1:)

for, as we have already said, that passage lays down an express distinction between

the Law and the new order and condition of the Church. With the same view he

had said a little before, (which is quoted by Mark, [9:13;] for the passages are quite

similar,) "Behold, I send you Elijah the Prophet, before the coming of the great and

dreadful day of the Lord," (Malachi 4:5.) Again,

"Behold, I send my messenger, and he shall prepare the way before me: and the

Lord, whom ye seek, shall suddenly come to his temple," (Malachi 3:1.)

In both passages, the Lord promises a better condition of his Church than had ex-

isted under the Law, and this unquestionably points out the beginning of the Gospel

But before the Lord came to restore the Church, a forerunner or herald was to come,

and announce that he was at hand. Hence we infer, that the abrogation of the Law,

and the beginning of the Gospel, strictly speaking, took place when John began to

preach.

The Evangelist John presents to us Christ clothed in flesh, "the Word made flesh,"

(John 1:14;) so that his birth and the whole history of his appearance are included

in the Gospel. But here Mark inquires, when the Gospel began to be published, and,

therefore, properly begins with John, who was its first minister. And with this view

the Heavenly Father chose that the life of his Son should be buried, as it were, in

silence, until the time of the full revelation arrived. For it did not happen without the

undoubted Providence of God, that the Evangelists leave out the whole period which

HARMONY OF THE EVANGELISTS

Christ spent in private, and pass at once from his earliest infancy to his thirtieth year,

when he was openly exhibited to the world, invested with his public character as a

Redeemer; Luke excepted, who slightly touches one indication of his future calling,

which occurred about his twelfth year, (Luke 2:42.)

It had a very close connection with this object, that we should be informed, first,

that Christ is a true man, (John 1:14,) and next, that he is "the Son of Abraham and of

David," (Matthew 1:1;) as to both of which, the Lord has been pleased to give us an

attestation. The other matters which we have examined, relating to "the shepherds,"

(Luke 2:8,) the "Magi," (Matthew 2:1,) and "Simeon," (Luke 2:25,) were intended

to prove his Divinity. What Luke relates about John and his father Zacharias, (Luke

1:5,) was a sort of preparation for the Gospel.

There is no impropriety in the change of the person which is here made, in quoting

the words of Malachi. According to the prophet, God says, I send my messenger, and

he shall prepare the way Before Me. Mark introduces God as addressing the Son,

Behold, I send my messenger before thy face, who shall prepare thy way Before

Thee. But we see that Mark had no other intention, than to express more clearly the

prophet's meaning. Mark designates Christ the Son of God The other Evangelists

testify that he was born of the seed of Abraham and David, and therefore was the Son

of man, (Matthew 8:20.) But Mark shows us, that no redemption is to be expected

but from the Son of God

Matthew 3:1 Now in those days Luke 3:1. And in the fifteenth year It could not

be gathered from Matthew and Mark in what year of his age John began to preach:

but Luke shows sufficiently, that he was about thirty years of age. The ancient writ-

ers of the Church are almost unanimously agreed, that he was born fifteen years

before the death of Augustus. His successor Tiberius had held the government of

the Roman Empire for fifteen years, when the same John began to preach. In this

way are made up the thirty years which I have mentioned. Hence it follows, that he

did not long discharge the office of teacher, but, in a short time, gave way to Christ;

for we shall soon find, that Christ also was baptized in the thirtieth year of his age,

when he was immediately installed into the discharge of his public office. Now as

John, the morning-star, or dawn, was immediately followed by Christ, "the Sun of

Righteousness," (Malachi 4:2,) there is no reason to wonder, that John disappeared,

in order that Christ might shine alone in greater brightness.

Luke 3:1. When Pontius Pilate was governor of Judea It is probable that this

was the second year of Pilate's government: for since Tiberius had held the reins of

government, he had, as Josephus informs us, (xviii. 2:2,) appointed Valerius Gratus

to be governor of Judea, in room of Annius Rufus. This change might take place in

his second year. The same Josephus writes, that Valerius was governor of Judea for

"eleven years, when Pontius Pilate came as his successor," (Ant. 18:2:2.) Pilate,

therefore, had governed the province for two years, when John began to preach the

Gospel. This Herod, whom Luke makes tetrarch of Judea, was the second heir of

Herod the Great, and succeeded to his father by will. Archelaus had received the

ethnarchy of Judea, but, when he was banished to Vienna (Jos. Wars, 2, vii. 3)

by Augustus, that portion fell into the hands of the Romans. Luke mentions here

JOHN CALVIN

two sons of Herod, — Herod Antipas, who had been made tetrarch of Galilee, and

governed Samaria and Peraea, — and Philip, who was tetrarch of Trachonitis and

Iturea, and reigned from the sea of Tiberias, or Gennesareth, to the foot of Lebanon,

which is the source of the river Jordan.

Lysanias has been falsely supposed to be the son of Ptolemy Mennaeus, King of

Chalcis, who had been long before put to death by Cleopatra, about thirty years

before the birth of Christ, as Josephus relates, (Ant. 15:4:1.) He could hardly even

be the grandson of Ptolemy, who, as the same Josephus records, kindled the Parthian

war, (Wars, 1, xiii. 1;) for then he must have been more than sixty years of age at

the time of which Luke speaks. Besides, as it was under Antigonus that the Parthian

war commenced, he must even then have been a full-grown man. Now Ptolemy

Mennaeus died not long after the murder of Julius Caesar, during the triumvirate of

Lepidus, Antony, and Octavius, (Jos. Wars, 1, xiii. 1.) But as this grandson of Ptolemy

bore the name of Lysanias as well as his father, he might have left a son who had

the same surname. Meanwhile, there can be no hesitation in rejecting the error of

those who make Lysanias to live sixty years after he had been slain by Cleopatra.

The word Tetrarch is here used in a sense not quite accurate, as if the whole

country had been divided into four parts. But as at first there was a fourfold division

into districts, so afterwards, when other changes took place, the names Tetrarch and

Tetrarchies were retained by way of honor. In this sense Pliny enumerates seventeen

tetrarchies of one country.

Luke 3:2. Annas and Caiaphas being the high priests It is certain, that there

never were two persons who held the office of high priest at the same time. Jose-

phus states, that Valerius Gratus made Caiaphas high priest, a short time before he

left the government. During the time that Pilate was governor of Judea, Josephus

does not speak of him as having made any change in this respect;244 but, on the

contrary, states that, when Pilate had been recalled from the government, and sent

to plead his cause at Rome, Vitellius, who was at that time governor of Syria, reduced

Caiaphas to a private rank, and transferred the high priesthood to Jonathan, the son

of Ananus, (Ant. 18:4:3.) When Luke says that there were two high priests, we must

not understand him to mean, that both held the same title, but that the honor of the

priesthood was partly shared with him by Annas his father-in-law. Luke's narrative

indicates such a state of trouble and confusion, that, though there was not more

than one person who was actually high priest, the sacred office was torn in pieces

by ambition and tyranny.

The word of the Lord came upon John Before relating, as the other Evangelists do,

that John began to exercise his office of teaching, Luke asserts that he was divinely

called to that office: and he does so, in order to assure us, that the ministry of John

244The whole passage is remarkable, and proves that the appointment to the sacred oﬀice of high priest was entirely at the disposal of the Roman Governor. "This man (Valerius Gratus) deprived Ananus of the high priesthood, and appointed Ishmael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Ananus, who had been high priest before, to be high priest: which oﬀice, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and, when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor." — (Ant. 18:2:2.)

HARMONY OF THE EVANGELISTS

carried undoubted authority. Why the interpreters have chosen to translate the word,

{ἐπὶ} {᾿Ιωάννην}, UPON John, instead of TO John, I do not see: but because there

is no ambiguity as to the meaning, that this commission was entrusted to him, and

that he received a command to preach, I have followed the received version. Hence

infer, that there are no regular teachers, but those on whom God has conferred the

office; and that it is not enough to have the word of God, if there be not likewise a

special calling.

Matthew and Mark do not speak of the preaching of John as extending beyond

the wilderness, while Luke says, that he came into all the country around Jordan

These statements may be reconciled by observing, that John discharged the office

of teaching among the neighbors, with whom he dwelt; but that his Gospel spread

more widely, and became known in many places, so that the report of it, in a short

time, reached Jerusalem. Indeed, the whole of that tract of the Jordan might be

called a wilderness: for the word does not mean "a solitude," but "a rough, and

mountainous, and thinly inhabited district."

Matthew 3:2. Repent ye Matthew differs from the other two Evangelists in this

respect, that he relates the substance of John's doctrine, as uttered by John himself,

while they relate it in their own words; though Mark has one word more than Luke:

for he says, he came Baptizing, and preaching the baptism of repentance But in

substance there is the most perfect agreement: for they all connect repentance

with the forgiveness of sins. The kingdom of God among men is nothing else than

a restoration to a happy life; or, in other words, it is true and everlasting happiness.

When John says, that the kingdom of God is at hand, his meaning is, that men,

who were alienated from the righteousness of God, and banished from the kingdom

of heaven, must be again gathered to God, and live under his guidance. This is

accomplished by a free adoption and the forgiveness of sins, by which he reconciles

to himself those who were unworthy. In a word, the kingdom of heaven is nothing

else than "newness of life," (Romans 6:4,) by which God restores us to the hope of

a blessed immortality. Having rescued us from the bondage of sin and death, he

claims us as his own; that, even while our pilgrimage on earth continues, we may

enjoy the heavenly life by faith: for he

"hath blessed us with all spiritual blessings in heavenly places in Christ,"

(Ephesians 1:3.)

Though we are like dead men, yet we know that our life is secure; for it "is hid

with Christ in God," (Colossians 3:3.)

From this doctrine, as its source, is drawn the exhortation to repentance. For John

does not say, "Repent ye, and in this way the kingdom of heaven will afterwards

be at hand;" but first brings forward the grace of God, and then exhorts men to

repent Hence it is evident, that the foundation of repentance is the mercy of God, by

which he restores the lost. In no other sense is it stated by Mark and Luke, that he

preached repentance for the forgiveness of sins Repentance is not placed first, as

some ignorantly suppose, as if it were the ground of the forgiveness of sins, or as if it

induced God to begin to be gracious to us; but men are commanded to repent, that

they may receive the reconciliation which is offered to them. Now, as the undeserved

JOHN CALVIN

love of God — by which he receives into his favor wretched men, "not imputing their

trespasses unto them," (2 Corinthians 5:19) — is first in order; so it must be observed,

that pardon of sins is bestowed upon us in Christ, not that God may treat them with

indulgence, but that he may heal us from our sins. And, indeed, without hatred

of sin and remorse for transgressions, no man will taste the grace of God. But a

definition of repentance and faith may explain more fully the manner in which both

are connected; which leads me to handle this doctrine more sparingly.

With regard to the meaning of the present passage, it is proper to observe, that

the whole Gospel consists of two parts, — forgiveness of sins, and repentance Now,

as Matthew denominates the first of these the kingdom of heaven, we may con-

clude, that men are in a state of deadly enmity with God, and altogether shut out

from the heavenly kingdom, till God receives them into favor. Though John, when

he introduces the mention of the grace of God, exhorts men to repentance, yet it

must not be forgotten that repentance, not less than the inheritance of the heavenly

kingdom, is the gift of God. As he freely pardons our sins, and delivers us, by his

mercy, from the condemnation of eternal death, so also does he form us anew to his

image, that we may live unto righteousness. As he freely adopts us for his sons, so

he regenerates us by his Spirit, that our life may testify, that we do not falsely,245

address him as our Father. In like manner, Christ washes away our sins by his blood,

and reconciles our Heavenly Father to us by the sacrifice of his death; but, at the

same time, in consequence of

"our old man being crucified with him, and the body of sin destroyed,"

(Romans 6:6)

he makes us "alive" unto righteousness. The sum of the Gospel is, that God,

through his Son, takes away our sins, and admits us to fellowship with him, that we,

"denying ourselves" and our own nature, may "live soberly, righteously, and godly,"

and thus may exercise ourselves on earth in meditating on the heavenly life.

Luke 3:3. Preaching the baptism of repentance This form of expression shows

first, generally, what is the right use of the Sacraments; and next, why baptism was

instituted, and in what it consists. A sacrament, then, is not a dumb ceremony,

exhibiting some unmeaning pomp without doctrine; but the Word of God is joined

to it, and gives life to the outward ceremony. By the Word I mean, not mutterings

of a magical character, made by some exorcist between his teeth, but what is pro-

nounced with a clear and distinct voice, and leads to the edification of faith. For

we are not simply told, that John baptized unto repentance, as if the grace of God

were contained in a visible sign; but that he explained, in his preaching, the advan-

tage of baptism, that the sign, through the word preached, might produce its effect.

This is the peculiarity of baptism, that it is said to be an outward representation of

repentance for the forgiveness of sins Now, as the meaning, power, and nature of

that baptism are the same as ours, if we judge of the figure from its true import, it is

245"Ce n'est pas a fausses enseignes ni par feintise." — "It is not with false colors, nor by hypocrisy."

HARMONY OF THE EVANGELISTS

incorrect to say, that the baptism of John is different from the baptism of Christ.246

Matthew 3:3. The yoke of one crying in the wilderness Though this passage

of the prophet Isaiah (40:3) ought not to be limited exclusively to John, yet he is

one of the number of those to whom it certainly refers. After having spoken of the

destruction of the city, and of the awful calamities that would befall the people, he

promises a restoration that would follow. His words are,

"Comfort ye, comfort ye my people, saith your God,"

(Isaiah 40:1.)

When the temple had been thrown down, and sacrifices abolished, and the people

led away into captivity, their affairs seemed to be desperate. And as their ears had

been deaf to the uninterrupted voice of the prophets, the Lord kept silence for a

time.247 That pious minds may not be cast down during this melancholy silence, the

prophet announces, that other preachers of grace will yet arise, to awaken in the

people a hope of salvation. Such were Zechariah, Haggai, Malachi, and the like.248

But as the restoration promised is perpetual, and not for a time only, and as Isaiah

refers chiefly to the redemption, which was to be expressed at the coming of Christ,

John the Baptist is justly considered the chief minister of consolation.

Next follows in the words of the prophet, The voice of one crying That voice is

contrasted with the temporary silence,249 which I have just mentioned: for the Jews

were to be deprived, for a time, of the instruction, which they had wickedly despised.

The word wilderness is here used metaphorically for desolation, or the frightful ruin of

the nation, such as existed in the time of the captivity. It was so dismally shattered,

that it might well be compared to a wilderness The prophet magnifies the grace of

God. "Though the people," says he, "have been driven far from their country, and

even excluded from the society of men, yet the voice of God will yet be heard in

the wilderness, to revive the dead with joyful consolation." When John began to

preach, Jerusalem was in this sense a wilderness: for all had been reduced to wild

and frightful confusion. But the very sight of a visible wilderness must have had

a powerful effect on stupid and hardened men, leading them to perceive that they

were in a state of death, and to accept the promise of salvation, which had been held

out to them. We now see, that this prediction actually relates to John, and is most

properly applied to him.

Prepare the way of the Lord The prophet undoubtedly addresses Cyrus and the

246"Maintenant puis que le Baptesme de Jean a eu mesme signification, vertu et propriete que le nostre, si nous voulons juger de la figure et du signe selon la chose signifee, c'est 'a dire la verite, nous trouverons que le Baptesme administre par Christ, n'a point este autre que celuy que Jean a administre."—"Now, since the baptism of John had the same meaning, power, and nature as ours, if we wish to judge of the figure and of the sign according to the thing signified, that is to say the reality, we shall find that the Baptism administered by Christ was no other than that which John administered."

247"Et pource qu'ils avoyent auparavant ferme leurs aureilles a la voix des prophetes, qui journellement et sans cesse, parloyent a eux, le Seigneur se teut, et laissa de parler a eux pour un temps." — "And because they had formerly shut their ears to the voice of the prophets, who daily and unceasingly spoke to them, the Lord was silent, and ceased to speak to them for a time."

248"Malachie, Esdras, et autres semblables personnages." — "Malachi, Ezra, and other similar characters."

249"Anquel il n'y avoit personne qui parlast au nom de Dieu;" — "in which there was nobody who spoke in the name of God."

JOHN CALVIN

Persians, whose agency the Lord employed in this matter. The meaning is: by his

wonderful power, God will open a way to his people through impassable forests,

through broken rocks, through a sandy desert; for he will have at hand the ministers

of his grace, to remove all hindrances out of the way. But that was a shadowy an-

ticipation of redemption. When the spiritual truth is about to appear, John is sent to

remove obstacles. And even now the same voice sounds in our ears, that we may

prepare the way of the Lord: that is, that we may take out of the way those sins which

obstruct the kingdom of Christ, and thus may give access to his grace. To the same

purpose are the following words of the prophet: the crooked shall be made straight,

(Isaiah 40:4.) All that they mean is: there are intricate and crooked windings in the

world, but through such appalling difficulties the Lord makes a way for himself, and

breaks through, by incredible means, to accomplish our salvation.

Luke 3:6 And all flesh shall see the salvation of God That salvation will not be

at all obscure, or experienced by a small number of persons, but will strike every

eye, and will be common to all. Hence it follows that this prediction was far from

being accomplished, when the people returned from Babylon:250 for though the

Lord gave, at that time, a memorable display of his grace, yet he did not reveal his

salvation to the whole world. On the contrary, the prophet's design was, to present

the uncommon excellence of the salvation which was to be manifested, in contrast

with God's former benefits, and thus to inform believers, that the dispensations of

God towards his Church had never been so remarkable, nor his power so illustriously

displayed in their deliverance. Flesh is here put for men, without being intended to

denote their depravity.251

Matthew 3:4. And the same John had his raiment of camel's hair The Evangelist

does not desire us to reckon it as one of John's chief excellencies, that he followed

a rough and austere way of living, or even that he avoided a moderate and ordinary

degree of elegance: but, having already stated that he was an inhabitant of the

mountains, he now adds, that his food and clothing were adapted to his residence.

And he mentions this, not only to inform us, that John was satisfied with the food

and dress of the peasants, and partook of no delicacies; but that, under a mean and

contemptible garb, he was held in high estimation by men of rank and splendor.

Superstitious persons look upon righteousness as consisting almost entirely of out-

ward appearances, and have commonly thought, that abstinence of this kind was

the perfection of holiness. Nearly akin to this is the error, of supposing him to be a

man who lived in solitude, and who disdained the ordinary way of living; as the only

superiority of hermits and monks is, that they differ from other people. Nay, gross

ignorance has gone so far that, out of camel's hair they have made an entire skin.

Now, there can be no doubt, that the Evangelist here describes a man of the

mountains,252 widely distant from all the refinement and delicacies of towns,—not

only satisfied with such food as could be procured, but eating only what was fit to be

250"In populi reditu;" — "quand le peuple est retourne de Babylone." 251"Le mot de Chair n'est pas ice mis pour denoter la corruption de nature, mais il signifie simplement les hommes." — "The word Flesh is not put here to denote the corruption of nature, but means simply men."

252"Montanum hominem;" — "un homme suivant les montagnes."

HARMONY OF THE EVANGELISTS

used in its natural state, such as wild honey, which is supplied by that region in great

abundance, and locusts, with which it also abounds. Or he may have intended to

point out that, when a man of mean aspect, and without any polite accomplishments,

appeared in public life, it was attended by this advantage, that the majesty of God

shone alone in him, and yet struck all with admiration. For we must observe what is

added, that there was a great concourse of people from all directions; from which we

infer, that his fame was very widely spread.253 Or the Evangelist may have signified

the design of God, to present, in the person of John, a singular instance of frugality,

and, in this manner, to fill the Jews with reverence for his doctrine, or at least to

convince them of ingratitude, according to that saying of our Lord, John the Baptist

came neither eating bread nor drinking wine, (Luke 7:33.)

Matthew 3:6; Mark 1:5. And were baptized, confessing their sins This con-

fession was a testimony of repentance: for, as the Lord, in the sacraments, brings

himself under obligation to us, as if he had given his own hand-writing, so it is our

duty, on the other hand, to reply to him. In Baptism, he declares that our sins are

forgiven, and calls us to repentance. That men may come forward, in a right man-

ner, to be baptized, confession of sins is demanded from them: otherwise the whole

performance would be nothing but an idle mockery254 Let it be observed, that we

are here speaking of adults, who ought not, we. are aware, to be admitted indis-

criminately into the Church, or introduced by Baptism into the body of Christ,255 till

an examination has been previously made.256

Hence it is obvious, how absurdly this passage has been tortured by the Papists,

to support auricular confession. There were no priests at hand, in whose ears each

individual might privately mutter257 his sins; nor is it said that they enumerated all

their sins; nor are we told that John left in charge to his disciples an ordinary rule

for confession. Even granting to Papists all that they ask, confession will belong

to Catechumens alone,258 and will have no place after Baptism. At all events, the

law which they lay down for confession after Baptism, derives no countenance from

John's example.259

253"Qu il a ete merveilleusement grand bruit de luy par tout le pays." — "That there was an astonishingly great noise about him through all the country."

254"Autrement, tout ce sainct mystere seroit tournee en mines et bas-tellerie." — "Otherwise, all this holy mystery would be turned into grimaces and buffoonery."

255"En la communion de Christ;" — "into communion or fellowship with Christ." 256"Devant qu'ils n'ayent este examinez et interroguez de leur foy;" —"before they have been examined and interrogated as to their faith."

257"Il n'y avoit point 1a de prestres, devant lequel un chacun eust peu s'a genouiller l'un apres l'autre, pourbarboter ses pechez en leurs aureilles." — "There were no priests there, before whom each individual might kneel down, one after another, to mutter his sins in their ears."

258"Ceste confession n'appartient droit qu'a ceux qui de nouveau se convertissent a la foy." — "That confession would only belong to those who are recently converted to the faith."

259"Pour le moins, quand ils commandent par leur loy de se confesser depuis le Baptesme, ils ne peuvent pas dire qu'ils ensuivent Jean, ny l'alleguer pour autheur." — "At least, when they enjoin, by their law, to make confession after Baptism, they cannot say that they follow John, nor produce him as their author."

Matthew 3:7-10; Luke 3:7-14

MATTHEW 3:7-10; LUKE 3:7-14

Matthew 3:7-10

Luke 3:7-14

7. And when he saw many of the Pharisees and Sadducees coming to his baptism,

he said to them, Offspring of vipers, who warned you that ye might flee from the

wrath to come? 8. Yield then fruits worthy of repentance. 9. And think not to say

within yourselves, We have Abraham for our fathers: for I say to you, that God is

able to raise, from these stones, children to Abraham. 10. And now also the axe is

laid at the root of the trees: every tree, therefore, which yieldeth not good fruit, is

cut down, and is thrown into the fire.

7. He said therefore to the multitudes, which went out, that they might be bap-

tized by him, Offspring of vipers, who warned you to flee from the wrath to come? 8.

Yield therefore fruits worthy of repentance. And begin to to say within yourselves,

We have Abraham as our father: for I say to you, that God is able, from these stones,

to raise up children to Abraham. 9. And now also the axe is laid to the root of the

trees: every tree, therefore, which yieldeth not good fruit, is cut down, and is thrown

into the fire. 10. And the multitudes asked him, saying, What then shall we do? 11.

And he answering saith to them, He who hath two coats, let him impart to him who

hath none; and he who hath food, let him do in like manner. 260 12. And the publi-

cans also came, that they might be baptized, and said to him, Master, what shall we

do? 13. And he said to them, Exact no more than what has been enjoined you. 14.

And the soldiers also asked him, saying, And what shall we do? He saith to them, Do

violence to no man, accuse no man falsely, and be content with your wages.

Matthew 3:7. And when he saw many of the Pharisees. It is here related by

Matthew and Luke, that John did not merely preach repentance in a general manner,

but that he also applied his discourse to individuals. And the manner of teaching

will, in point of fact, be very unprofitable, if instructors do not judiciously inquire

what the season demands, and what belongs to individuals. Nothing can be more

unequal, in this respect, than a constant equality.261 For this reason John, we are

260"Qui a a manger, face la semblable." — "He who hath to eat, let him do the like." 261"Et n' y a rien plus inegal en cest endroit, que de vouloir garder tousjours une mesme

HARMONY OF THE EVANGELISTS

told, addressed the Pharisees and Sadducees with greater severity: because he saw

that their hypocrisy, and swelling pride, rendered them liable to be more severely

censured than the common people. To comprehend more fully his design, we must

understand, that none are more stupid than hypocrites, who deceive themselves and

others by the outward mask of holiness. While God thunders, on all sides, against the

whole world, they construct a refuge for themselves in their own deceitful fancy; for

they are convinced that they have nothing to do with the judgment of God. Does any

one suppose, that John acted improperly, in treating them with so much harshness at

the first interview? I reply: They were not unknown to him,262 and the knowledge he

had of them was derived, not from acquaintance or experience, but, on the contrary,

from a secret revelation of the Spirit. It was therefore necessary that he should

not spare them, lest they might return home more inflated with pride. Is it again

objected, that they ought not to have been terrified by such severity of reproof,

because they made a profession, in baptism, that they would afterwards be different

persons from what they had formerly been? The reply is still easy. Those whose

habits of uttering falsehood to God, and of deceiving themselves, lead them to hold

out hypocrisy and pretension, instead of the reality, ought to be urged, with greater

sharpness than other men, to true repentance. There is an astonishing pertinacity,

as I have said, in hypocrites; and, until they have been flayed by violence, they

obstinately keep their skin.

As to the loud and open rebuke, which was administered to them in presence of

all, it was for the sake of others; and that is the reason why Luke mentions, that it was

addressed to multitudes, (Luke 3:7.) Though the persons whom John reproved were

few in number, his design was to strike terror on all; as Paul enjoins us to regard it as

the advantage of public rebukes, "that others also may fear," (1 Timothy 5:20.) He

addresses directly the Pharisees and Sadducees, and at the same time, addresses,

through them, a warning to all, not to hold out a hypocritical appearance of repen-

tance, instead of a true affection of the heart. Besides, it was of great importance to

the whole nation to know263 what sort of people the Pharisees and Sadducees were,

who had miserably corrupted the worship of God, wasted the church, and overturned

the whole of religion; — in a word, who had extinguished the light of God by their

corruptions, and infected every thing by their crimes.

It is probable, therefore, that John publicly attacked the Pharisees, for the benefit

of the whole church of God, that they might no longer dazzle the eyes of simple

men by empty show, or hold the body of the people under oppression by wicked

tyranny. In this respect, it was a remarkable display of his firmness, that those, who

were highly esteemed by others, were not spared on account of their reputation, but

sternly reduced, as they deserved, to their proper rank. And thus ought all godly

instructors to be zealous, not to dread any power of man, but boldly strive to "cast

egalite." — "And nothing is more unequal, in this respect, than to wish to maintain always one uniform equality.

262"Je res ond uil co oissoit bien quelles gens c'estoyent." — "I reply, that he knew well what sort of people they were."

263"Davantage, tout le peuple avoit grand interest d'estre advertis quelles gens estoyent les Sadduciens et Pharisiens." — "Besides, all the people had a deep interest in being warned what sort of people the Sadducees and Pharisees were."

JOHN CALVIN

down every high thing that exalteth itself" against Christ, (2 Corinthians 10:5.)

If John, the organ of the Holy Spirit, employed such severity of language in his

opening address to those who voluntarily came to be baptized, and to make a public

profession of the gospel; how ought we now to act towards the avowed enemies

of Christ, who not only reject obstinately all that belongs to sound doctrine, but

whose efforts to extinguish the name of Christ are violently maintained by fire and

sword? Most certainly, if you compare the Pope, and his abominable clergy, with the

Pharisees and Sadducees, the mildest possible way of dealing with them will be, to

throw them all into one bundle. Those, whose ears are so delicate, that they cannot

endure to have any bitter thing said against the Pope, must argue, not with us, but

with the Spirit of God. Yet let godly teachers beware, lest, while they are influenced

by holy zeal against the tyrants of the Church, they mingle with it the affections

of the flesh. And as no vehemence, which is not regulated by the wisdom of the

Spirit, can obtain the divine approbation, let them not only restrain their feelings,

but surrender themselves to the Holy Spirit, and implore his guidance, that nothing

may escape them through inadvertency.264

Offspring of vipers. He gives them this name, instead of simply calling them

vipers, in order to expose the envenomed malice of the whole class: for he intended

to condemn, not merely those few persons who were present, but the whole body,

and to charge both sects with producing nothing but serpents. They had vehement

disputes, no doubt, with each other: but all were agreed in despising God, in a wicked

desire to rule, in hatred of sound doctrine, and in a disgusting mass of numerous

crimes.

Who warned you? As he had suspicions of their repentance, he puts the question

with doubt and wonder, if it be possible that they repent sincerely. In this way, he

summons them to the inward tribunal of conscience, that they may thoroughly ex-

amine themselves, and, laying aside all flattery, may institute a severe investigation

into their crimes. Wrath is put here, as in many other places, for the judgment of

God: as when Paul says, "The law worketh wrath," (Romans 4:15,) and "Give place

to wraths265", (Romans 12:19.) He calls it the wrath to come, which hangs over

their heads, that they may not indulge in their wonted carelessness. For, though the

wrath of God overflows, and his chastisements strike, the whole world, hypocrites

always entertain the hope that they will escape. To flee from the wrath of God, is

here taken in a good sense, that is, to seek the means of appeasing God, that he may

no longer be angry with us. For a good part of men, in order to escape the wrath of

God, withdraw themselves from his guidance and authority. But all that the sinner

gains by fleeing from God, is to provoke more and more the wrath of God against

him.

Matthew 3:8; Luke 3:8. Yield therefore fruits worthy of repentance. He confirms

what I have already said, that the repentance, which is attested by words, is of no

264"Afin qu'il ne leur eschappe aucun mot inconsiderement, et a la volee;" — "that no word may escape them inconsiderately, and at random."

265"Il fait mention du temps avenir, parce que les hypocrites, tandis que Dieu les espargne, desprisent hardiment toutes ses menaces, et ne se resveillent jamais, sinon qu'il frappe dessus a grands coups." — "He mentions the future, because hypocrites, so long as God spares them, despise boldly all his threatenings, and never awake, till he strikes them with heavy strokes."

HARMONY OF THE EVANGELISTS

value, unless it be proved by the conduct: for it is too important a matter to be

estimated lightly, or at random. And so John affirms, that the solemn declaration,

which they made, is not enough, but that, in process of time, their works will make

it evident, whether or not they have seriously repented.266 It ought to be observed,

that good works (Titus 3:8) are here called fruits of repentance: for repentance is an

inward matter, which has its seat in the heart and soul, but afterwards yields its fruits

in a change of life.267 But as the whole of this part of doctrine has been grievously

corrupted by Popery, we must attend to this distinction, that repentance is an inward

renewal of the man, which manifests itself in the outward life, as a tree produces its

fruit.

Matthew 3:9. And think not to say within yourselves. Luke 3:8. And begin not

to say within yourselves. As the import of both phrases is undoubtedly the same, it

is easy to ascertain what John meant. Till hypocrites are hard pressed, they either

sleep in their sins, or indulge in licentious mirth.268 But when they are summoned

to the tribunal of God, they eagerly seek for some subterfuge or concealment, or

some covering to interpose between God and them. John's address to the Pharisees

and Sadducees amounts to this: "Now that I have sharply upbraided you, do not, as

persons of your stamp are wont to do endeavor to find a remedy in an empty and

deceitful title."

He thus tears from them the wicked confidence, by which they had been be-

witched. The covenant, which God had made with Abraham, was employed by them

as a shield to defend a bad conscience: not that they rested their salvation on the

person of one man, but that God had adopted all the posterity of Abraham. Mean-

while, they did not consider, that none are entitled to be regarded as belonging to

"the seed of Abraham," (John 8:33,) but those who follow his faith, and that without

faith the covenant of God has no influence whatever in procuring salvation. And

even the little word, in yourselves, is not without meaning: for though they did not

boast in words, that they were Abraham's children, yet they were inwardly delighted

with this title, as hypocrites are not ashamed to practice grosser impositions on God

than on men.

God is able. The Jews flattered themselves with nearly the same pretenses, as are

now brought forward insolently by the Papists. "There must be some Church in the

world; because it is the will of God that he be acknowledged, and his name invoked,

in the world. But the Church can be nowhere else than among us, to whom God has

entrusted his covenant."269 This arrogance was chiefly displayed by the high priests,

and by others who had any share of government or authority. The common people

were treated by them as profane and "accursed," (John 7:49,) and they looked upon

themselves as the holy first-fruits; just as, in our own day, mitred Bishops, Abbots,

Canons, Monks, Sorbonnists, and every description of Priests, glorying in the proud

266"Si leur repentance est vraye, et si c'est it bon escient qu'ils vienent k luy." — "If their repentance is true, and if it is in good earnest that they come to him."

267"Par le changement et amendement de vie;" — "by the change and amendment of life." 268"Ils s'endorment toujours en leurs vices, ou s'egayent comme chevaux eschappez." — "They sleep always in their sins, or indulge in merriment, like horses let loose."

269"D'autant que le Seigneur nous a ordonnez gardiens de son alliance." — "Because the Lord has appointed us guardians of his covenant."

JOHN CALVIN

title of Clergy, regard the Laity with contempt. This error, of relying too much on

the promise of God, John exposes and refutes, by saying that, though God passes by

them, he will not want a Church.

The meaning of the words, therefore, is: "God has made an everlasting covenant

with Abraham and his seed. In one point you are mistaken. While you are worse

than bastards,270 you imagine that you are the only children of Abraham. But God

will raise up elsewhere a new seed of Abraham, which does not now appear." He

says in the dative case, children To ABRAHAM, ({τῶ} {᾿Αβραὰμ},) to inform us,

that the promise of God will not fail, and that Abraham, who relied on it, was not

deceived, though his seed be not found in you. Thus from the beginning of the world

the Lord has been faithful to his servants, and has never failed to fulfill the promise

which he made to them, that he would extend mercy to their children, though he

rejected hypocrites. Some imagine, that John spoke of the calling of the Gentiles.

This appears to me to be without foundation: but as proud men did not believe it to

be possible that the Church should be removed to another place, he reminds them,

that God has in his power ways of preserving his Church, which they did not think

of, any more than they believed that he could create children out of stones.

Matthew 3:10; Luke 3:9. And now also the axe. After having stripped hyp-

ocrites of the covering of a vain confidence, John announces the approaching judg-

ment of God. He had formerly said that, though they were rejected, God would not

want a people: and he now adds, that God is just about to drive out unworthy persons

from the Church, as barren trees are wont to be cut down. His statement amounts to

this, that God has already displayed his power for purifying the Church. The grace of

God is never manifested for the salvation of the godly, till his judgment first appears

for the destruction of the world: and for two reasons; because God then separates

his own people from the reprobate, and because his wrath is kindled anew by the

ingratitude of the world. So that we have no reason to wonder, if the preaching of

the gospel and the coming of Christ laid the axe for cutting down barren trees, or if

the same causes271 daily advance the wrath of God against the wicked.

Luke 3:10 And the multitudes asked him. A true feeling of repentance produces

in the mind of the poor sinner an eager desire to know what is the will or command

of God. John's reply explains, in a few words, the fruits worthy of repentance: for the

world is always desirous to acquit itself of its duty to God by performing ceremonies;

and there is nothing to which we are more prone, than to offer to God pretended

worship, whenever he calls us to repentance. But what fruits does the Baptist here

recommend? The duties of charity, and of the second Table of the Law:272 not that

God disregards the outward profession of godliness, and of his worship; but that this

is a surer mark of distinction, and less frequently leads to mistakes.273 For hypocrites

270"Quum sitis plus quam degeneres." — "Combien qu' a la verite vous soyez pires que bastards."

271"Ces deux choses mesme;" — "these very two things." 272"Des ceuvres de charite comprises en la seconde Table de la Loy;" — "works of charity included in the second Table of the Law."

273"Non pas que Dieu ne requiere aussi une profession externe de son service et de la crainte de son nom, mais pource que l'autre partie est la marque la plus certaine pour cognoians, et, laquelle vrals on est le moins abuse." — "Not that God does not require also an external

HARMONY OF THE EVANGELISTS

labor strenuously to prove themselves worshippers of God by the performance of

ceremonies, — paying no regard, however, to true righteousness: for they are either

cruel to their neighbors, or addicted to falsehood and dishonesty.

It was therefore necessary to subject them to a more homely examination,274 if

they are just in their dealings with men, if they relieve the poor, if they are gener-

ous to the wretched, if they give liberally what the Lord has bestowed upon them.

This is the reason why our Lord pronounces "judgment, mercy, and faith," to be

"the weightier matters of the law," (Matthew 23:23,) and Scripture everywhere rec-

ommends "justice and judgment." We must particularly observe, that the duties of

charity are here mentioned, not because they are of higher value than the worship

of God, but because they testify the piety of men,275 so as to detect the hypocrisy

of those who boast with the mouth what is far distant from the heart.

But it is asked, did John lay this injunction, in a literal sense, on all whom he was

preparing to be Christ's disciples, that they should not have two coats? We must

observe, first, that this is the figure of speech which is called a Synecdoche, for

under one example it comprehends a general rule. Hence it follows, that we must

draw from it a meaning, which corresponds to the law of charity, as it is laid down by

God: and that law is, that each person should give out of his abundance to supply the

wants of the poor. God does not extort a tax, to be paid "grudgingly or of necessity"

by those who, but for that necessity, would have chosen not to pay it: "for the Lord

loveth a" willing and "cheerful giver," (2 Corinthians 9:7.) I make this observation,

because it is of great consequence for men to be convinced, that the portion of their

wealth which they bestow in this manner is a sacrifice pleasing and of good savor to

God, — that "with such sacrifices God is well pleased," (Hebrews 13:16.)

Those who lay it down as a law, that no man must have any property of his own,

not only make consciences to tremble, but overwhelm them with despair. With fa-

natics of this sort, who obstinately adhere to the literal meaning, it is not necessary

that we should spend much time in refutation. If we are not allowed to have two

coats, the same rule will apply to dishes, to salt-cellars, to shirts, and, in short, to all

the furniture of a house. But the context makes it evident, that nothing was farther

from John's intention than to overthrow the order of a state. Hence we infer, that all

that he enjoined on the rich was, that they should bestow on the poor, according to

their own ability, what their necessity required.

"Consider to what extent the necessaries of life, which you enjoy abundantly, are

wanted by your neighbors, that your abundance may be a supply for their want," (2

Corinthians 8:14.)

But the more liberty that God allows us, we ought to be the more careful not to

allow ourselves undue liberty.276 Let the necessity of our brethren affect us pow-

profession of his service and of the fear of his name, but because the other part is the surest mark to know true penitents, and one in which there is less risk of deception."

274"C'est a dire, ou ils ne peuvent pas si aisement tromper." — "That is to say, in which they cannot so easily deceive."

275"De la crainte de Dieu qui est en l'homme;" — "of the fear of God which is in man." 276"Cependant, tant plus Dieu nous traite doucement, et nous donne de liberte, tant plus faut-il que nous prenions garde a ne nous flatter ou lascher par trop la bride." — "Yet the more gently God treats us, and the more liberty he gives us, so much the more ought we to take care not to flatter ourselves, or loose the bridle too much."

JOHN CALVIN

erfully, and let the bounty of God, which is in our hands, stimulate us to acts of

kindness and generosity.

Luke 3:12. And the publicans277 also came. The publicans are not only exhorted,

in general terms, to repent, but the duties peculiar to their calling are demanded:

for we know that, besides the general rule of the law, each person ought to consider

what is required by the nature of the employment to which he has been called. All

Christians, without distinction, "are taught of God to love one another," (1 Thessalo-

nians 4:9:) but then there follow particular duties, which a teacher, for example, is

bound to perform towards the Church, — a magistrate or prince towards the people,

and the people, on the other hand, towards the magistrate, — a husband towards

his wife, and a wife towards her husband, — and finally, children and parents toward

each other. The Publicans, viewed as a class, were covetous, rapacious, and cruel,

and often oppressed the people by unjust exactions. In consequence of this, the

Baptist reproves them for those offenses, with which that class was, for the most

part, chargeable, when he commands them not to go beyond moderation in exact-

ing tribute. At the same time, we draw this inference, that it is quite as lawful for a

Christian man to receive or levy taxes, as for a magistrate to impose them.

In the same way we must judge about war. John does not order the soldiers to

throw away their arms, and to relinquish their oath; but he forbids them to pillage

the wretched people under the pretense of their duty as soldiers, to bring false accu-

sations against the innocent, and to be guilty of extortions, — all of which crimes the

greater part of them were accustomed to practice. These words obviously contain

an approbation of civil government. It is a piece of idle sophistry to say, that John's

hearers were ignorant people, and that he gave them nothing more than elemen-

tary instructions, which fell very far short of Christian perfection. John's office was,

to make ready a people prepared for the Lord, (Luke 1:17) and there is no doubt

that it was entirely and faithfully performed. Those men are guilty of calumny and

sacrilege, who slander the Gospel, by declaring it to be opposed to human govern-

ments;278 as if Christ destroyed what his heavenly Father sanctioned. But, without

the sword, laws are dead, and legal judgments have no force or authority. Magis-

trates require not only an executioner,279 but other attendants, among whom are

the military,280 without whose assistance and agency it is impossible to maintain

peace. Still, the object must be considered. Princes must not allow themselves to

sport with human blood, nor must soldiers give themselves up to cruelty, from a

desire of gain, as if slaughter were their chief business: but both must be drawn to

it by necessity, and by a regard to public advantage.

277"Peagets;" — "tax-gatherers." 278"Qui veulent faire accroire qu'elle n'a rouve point les principautes, empires et gouvernements qui sont entre les hornroes; — "who wish to make it believed that it does not approve of the principalities, empires, and governments, which exist among men."

279"Un bourreau;" — "a hangman." 280"Les gendarmes."

Matthew 3:11-12;Mark 1:7-8;Luke 3:15-18

MATTHEW 3:11-12; MARK 1:7-8; LUKE 3:15-18

Matthew 3:11-12

Mark 1:7-8

Luke 3:15-18

11. I indeed baptize you with water to repentance: but he who cometh after me

is stronger than I, whose shoes I am not worthy to carry: he shall baptize you with

the Holy Ghost and with fire. 12. Whose winnowing-fan is in his hand, and he will

thoroughly cleanse his thrashing-floor, and will collect the wheat into his barn: but

he will burn up the chaff with unquenchable fire.

7. And he preached, saying, One cometh after me, that latchet of whose shoes I

am not worthy to stoop down and loose. 8. I indeed have baptized you with water:

but he shall baptize you with the Holy Ghost.

15. And while the people were waiting, and while all were thinking in their hearts

about John, whether he was the Christ: 16. John answered to all, saying, I indeed

baptize you with water, but there cometh one stronger than I, the latchet of whose

shoes I am not worthy to loose: he shall baptize you with the Holy Ghost and with fire.

17. Whose winnowing-fan is in his hand, and he will cleanse his thrashing-floor, and

will collect the wheat into his barn: but he will burn up the chaff with unquenchable

fire. 18. And exhorting also as to many other things, he preached the Gospel 281 to

the people.

The three Evangelists relate the Baptist's discourse in the same words. In one

respect, Luke's account is more full: for he opens it by explaining the occasion on

which this discourse was delivered. It arose from the people being in danger of

being led, by a false opinion, to convey to him the honor which was due to Christ. To

remove, as soon as possible, every occasion of such a mistake, he expressly declares,

that he is not the Christ, and draws such a distinction between Christ and himself

as to maintain Christ's prerogative. He would have done this of his own accord, by

handing them over, to use a common expression, as disciples to Christ: but he takes

up the matter at an earlier stage, lest, by remaining silent any longer, he should

281"Evangelizabat."

JOHN CALVIN

confirm the people in an error.

He who cometh after me is stronger than I Christ is thus declared to be so far

superior in power and rank, that, with respect to him, John must occupy a private

station.282 He uses ordinary forms of speech to magnify the glory of Christ, in com-

parison of whom he declares that he himself is nothing. The chief part of his state-

ment is, that he represents Christ as the author of spiritual baptism, and himself as

only the minister of outward baptism. He appears to anticipate an objection, which

might be brought forward. What was the design of the Baptism which he had taken

upon himself? For it was no light matter to introduce any innovation whatever into

the Church of God, and particularly to bring forward a new way of introducing per-

sons into the Church, which was more perfect than the law of God. He replies, that

he did not proceed to do this without authority; but that his office, as minister of an

outward symbol, takes nothing away from the power and glory of Christ.

Hence we infer, that his intention was not at all to distinguish between his own

baptism, and that which Christ taught his disciples, and which he intended should

remain in perpetual obligation in his Church. He does not contrast one visible sign

with another visible sign, but compares the characters of master and servant with

each other, and shows what is due to the master, and what is due to the servant.

It ought not to have any weight with us, that an opinion has long and extensively

prevailed, that John's baptism differs from ours. We must learn to form our judgment

from the matter as it stands, and not from the mistaken opinions of men. And cer-

tainly the comparison, which they imagine to have been made, would involve great

absurdities. It would follow from it, that the Holy Spirit is given, in the present day,

by ministers. Again, it would follow that John's baptism was a dead sign, and had

no efficacy whatever. Thirdly, it would follow, that we have not the same baptism

with Christ: for it is sufficiently evident, that the fellowship, which he condescends

to maintain with us, was ratified by this pledge,283 when he consecrated baptism in

his own body.

We must therefore hold by what I have already said, that John merely distin-

guishes, in this passage, between himself and the other ministers of baptism, on

the one hand, and the power of Christ, on the other, and maintains the superiority

of the master over the servants. And hence we deduce the general doctrine, as to

what is done in baptism by men, and what is accomplished in it by the Son of God. To

men has been committed nothing more than the administration of an outward and

visible sign: the reality dwells with Christ alone.284

Scripture does sometimes, though not in a literal sense,285 ascribe to men what

John here declares not to belong to men, but claims exclusively for Christ. In such

cases, however, the design is not to inquire, what man has separately and by him-

self, but merely to show, what is the effect and advantage of signs, and in what

manner God makes use of them, as instruments, by his Spirit. Here also is laid down

282"In ordinem cogendus sit." — "Il faut qu'il baissc la teste." — "He must bow the head." 283"A este confirme et ratifie par ce signe;" — "was confirmed and ratified by this sign." 284"La verite du Baptesme vient et procede du Christ seul." — "The truth of Baptism comes and proceeds from Christ alone."

285"Improprie."

HARMONY OF THE EVANGELISTS

a distinction between Christ and his ministers, that the world may not fall into the

mistake, of giving to them what is justly due to him alone: for there is nothing to

which they are more prone, than to adorn creatures with what has been taken from

God by robbery. A careful attention to this observation will rid us of many difficulties.

We know what disputes have arisen, in our own age, about the advantage and effi-

cacy of signs, all of which may be disposed of in a single word. The ordinance of our

Lord, viewed as a whole, includes himself as its Author, and the power of the Spirit,

together with the figure and the minister: but where a comparison is made between

our Lord and the minister, the former must have all the honor, and the latter must

be reduced to nothing.

Matthew 3:11. He shall baptize you with the Holy Spirit and with fire It is asked,

why did not John equally say, that it is Christ alone who washes souls with his blood?

The reason is, that this very washing is performed by the power of the Spirit, and John

reckoned it enough to express the whole effect of baptism by the single word Spirit

The meaning is clear, that Christ alone bestows all the grace which is figuratively

represented by outward baptism, because it is he who "sprinkles the conscience"

with his blood. It is he also who mortifies the old man, and bestows the Spirit of

regeneration. The word fire is added as an epithet, and is applied to the Spirit,

because he takes away our pollutions, as fire purifies gold. In the same manner, he

is metaphorically called water in another passage, (John 3:5.)

12. Whose winnowing-fan is in his hand In the former verse, John preached con-

cerning the grace of Christ, that the Jews might yield themselves to him to be re-

newed: now he discourses of judgment, that he may strike despisers with terror.

As there are always many hypocrites who proudly reject the grace of Christ offered

to them, it is also necessary to denounce the judgment that awaits them. For this

reason John here describes Christ as a severe judge against unbelievers. And this is

an order which must be observed by us in teaching, that hypocrites may know, that

their rejection of Christ will not go unpunished. They will thus be roused from their

lethargy, and begin to dread him as an avenger, whom they despised as the author

of salvation.

I have no doubt, that John intended also to show, what Christ accomplishes by

means of his Gospel. The preaching of the Gospel, then, is the winnowing-fan Before

the Lord sifts us, the whole world is involved in confusion, every one flatters himself,

and the good are mixed with the bad in short, it is only necessary that the chaff be

blown. But when Christ comes forward with his Gospels, — when he reproves the

consciences and summons them to the tribunal of God, the chaff is sifted out,286

which formerly occupied a great part of the thrashing-floor It is true that, in the case

of individuals, the Gospel effects a separation from the chaff: but in this passage,

John compares the reprobate to chaff, and believers to wheat The thrashing floor

accordingly denotes — not the world, (as some people imagine,) but the Church: for

we must attend to the class of persons whom John addresses. The mere title filled

the Jews with pride,287 but John tells them that it is foolish in them to be proud of

286"Les pailles s'en vont avec le vent;" — "the chaff goes away with the wind." 287"Les Juifs s'arrestoyent a ce beau titre de Peuple de Dieu, et d'En-fans d'Abraham, et s'en

JOHN CALVIN

it, because they hold but a temporary place in the Church of God, from which they

are soon to be thrown out, like chaff from the thrashing-floor. In this way, he gives

a rapid glance at the corrupt state in which the Church then was: for it was covered

with husks, and straws, and other rubbish, but would soon be cleansed by the strong

breeze of the Gospel. But how is Christ said to separate the chaff from the wheat,

when he can find nothing in men but mere chaff? The answer is easy. The elect are

formed into wheat,288 and are then separated from the chaff, and collected into the

granary

He will thoroughly cleanse his thrashing-floor This work was begun by Christ, and

is daily going forward: but the full accomplishment of it will not be seen till the

last day. This is the reason why John draws our attention to the subject. But let us

remember, that believers even now enter, by hope, into the granary of God, in which

they will actually have their everlasting abode; while the reprobate experience, in

their convictions of guilt, the heat of that fire, the actual burning of which they will

feel at the last day.

Many persons, I am aware, have entered into ingenious debates about the eternal

fire, by which the wicked will be tormented after the judgment. But we may conclude

from many passages of Scripture, that it is a metaphorical expression. For, if we must

believe that it is real, or what they call material fire, we must also believe that the

brimstone and the fan are material, both of them being mentioned by Isaiah.

"For Tophet is ordained of old; the pile thereof is fire and much wood; the breath

of the Lord, like a stream of brimstone, doth kindle it," (Isaiah 30:33.)

We must explain the fire in the same manner as the worm, (Mark 9:44, 46, 48.)

and if it is universally agreed that the worm is a metaphorical term, we must form

the same opinion as to the fire. Let us lay aside the speculations, by which foolish

men weary themselves to no purpose, and satisfy ourselves with believing, that

these forms of speech denote, in a manner suited to our feeble capacity, a dreadful

torment, which no man can now comprehend, and no language can express.

enfioyent." — "The Jews dwelt upon this fine title of People of God, and Children of Abraham, and were proud of it."

288"Les esleus, qui de leur nature ne sont que paille, deviennent froment par la grace de Dieu." — "The elect, who by their nature are only chaff; become wheat by the grace of God."

Matthew 3:13-17;Mark 1:9-11;Luke 3:21-23

MATTHEW 3:13-17; MARK 1:9-11; LUKE 3:21-23

Matthew 3:13-17

Mark 1:9-11

Luke 3:21-23

13. Then cometh Jesus from Galilee to Jordan to John, that he might be baptized

by him. 14. But John forbade 289 him, saying, I have need to be baptized by thee,

and dost thou come to me? 15. And Jesus answering said to him, Suffer it now: for

thus it becometh us to fulfil all righteousness. Then he suffers him. 16. And Jesus,

having been baptized, went up immediately from the water: and, lo, the heavens

were opened to him, and he saw the Spirit of God descending as a dove, and coming

upon him. 17. And, lo, a voice from heaven, saying, This is my be loved Son, in

whom I am well pleased.

9. And it happened in those days, Jesus came from Nazareth of Galilee, and was

baptized by John in Jordan. 10. And immediately, when he was going up out of the

water, he saw the heavens cleft assunder, and the Spirit descending as a dove, upon

him. 11. And a voice came from heaven, Thou art my beloved Son, in whom I am

well pleased.

21. And it happened, that, while all the people were being baptized, 290 when

Jesus had been baptized and was praying, the heaven was opened, 22. And that the

Holy Spirit descended in a bodily appearance, 291 as a dove, upon him, and a voice

came from heaven, saying, Thou art my beloved Son: in thee I am well pleased. 23.

And Jesus himself began to be about thirty years of age.

Matthew 3:13. That he might be baptized by him. For what purpose did the Son

of God wish to be baptized? This may be learned, in some measure, from his answer.

We have already assigned a special reason. He received the same baptism with us,

in order to assure believers, that they are ingrafted into his body, and that they are

"buried with him in baptism," that they may rise to "newness of life," (Romans 6:4.)

289"Empeschoit fort;" — "strongly opposed him." 290"Quum baptizaretur omnis populus;" — "en baptizant tout le peuple;" — "in baptizing all the people."

291"En apparence corporelle, ou, forme;" — "in bodily appearance, or, shape."

JOHN CALVIN

But the end, which he here proposes, is more extensive: for thus it became him to

fulfill all righteousness, (verse 15.) The word righteousness frequently signifies, in

Scripture, the observation of the law: and in that sense we may explain this passage

to mean that, since Christ had voluntarily subjected himself to the law, it was neces-

sary that he should keep it in every part. But I prefer a more simple interpretation.

"Say nothing for the present," said our Lord, "about my rank:292 for the question

before us is not, which of us deserves to be placed above the other.293 Let us rather

consider what our calling demands, and what has been enjoined on us by God the

Father." The general reason why Christ received baptism was, that he might render

full obedience to the Father; and the special reason was, that he might consecrate

baptism in his own body, that we might have it in common with him.

14. I have need to be baptized by thee. It is certain, that John acknowledged

Christ to be not only a distinguished prophet, as many foolishly dream, but the Son

of God, as he really was: for otherwise he would have dishonored God by lowering

his holy calling to a mortal man. How he came to know this, the reader will learn by

consulting John's Gospel, (1:15,33.) There was, no doubt, plausibility in this ground

of refusal, that Christ had no need of his baptism: but John was mistaken in not

considering, that it was for the sake of others that baptism was asked.294 And so

Christ bids him consider, what was suitable to the character of a servant, (Philippians

2:7,) which he had undertaken; for a voluntary subjection takes nothing from his

glory. Though the good man295 remained ignorant, for a time, of some part of his

public duty, this particular error did not prevent him from discharging, in a proper

and lawful manner, his office of Baptist. This example shows, that we do not act

rashly, in undertaking the commission which the Lord has given us, according to the

light we enjoy, though we do not immediately comprehend all that belongs to our

calling, or that depends upon it. We must also observe his modesty, in giving up his

opinion, and immediately obeying Christ.

16. And, lo, the heavens were opened to him. The opening of the heavens some-

times means a manifestation of heavenly glory; but here it means also a cleft, or

opening, of the visible heaven, so that John could see something beyond the planets

and stars. The words of Mark can have no other meaning, he saw the heavens cleft

asunder296 An exact inquiry into the way in which this opening was made, would be

of no importance, nor is it necessary. It is sufficient for us to believe, that it was a

symbol of the Divine presence. As the Evangelists say that John saw the Holy Spirit,

it is probable that the opening of the heavens was chiefly on his account. Yet I do not

hesitate to admit that Christ also, so far as he was man, received from it additional

certainty as to his heavenly calling. This appears to be the tendency of the words

292"Je laisse maintenant ma dignite a part." — "I now lay my rank aside." 293"Lequel de nous deux est plus grand ou excellent;" — "which of usboth is greater or more excellent."

294"Que c'est pour le profit des autres, et non pas pour le sien, que Christ demande d'estre baptize." — "That it is for the benefit of others, and not for his own, that Christ asks to be baptized."

295"Quelque excellent personnage qu'il fust." — "However excellent a person he was." 296"Il vid les cieux mi-partir, ou se fendre." — "He saw the heavens divided in the middle, or deft."

HARMONY OF THE EVANGELISTS

of Luke: while Jesus was praying, the heaven was opened, (Luke 3:21:) for, though

his prayers were always directed towards the benefit of others, yet as man, when

he commenced a warfare of so arduous a description, he needed to be armed with

a remarkable power of the Spirit.

But here two questions arise. The first is, why did the Spirit, who had formerly

dwelt in Christ, descend upon him at that time? This question is answered by a

passage of the prophet Isaiah, which will be handled in another place.

"The Spirit of the Lord God is upon me; because the Lord God hath anointed me to

preach good tidings unto the meek; he hath sent me to bind up the broken-hearted,"

(Isaiah 61:1.)

Though the grace of the Spirit was bestowed on Christ in a remarkable and ex-

traordinary manner, (John 3:34,) yet he remained at home as a private person, till

he should be called to public life by the Father. Now that the full time is come, for

preparing to discharge the office of Redeemer, he is clothed with a new power of the

Spirit, and that not so much for his own sake, as for the sake of others. It was done on

purpose, that believers might learn to receive, and to contemplate with reverence,

his divine power, and that the weakness of the flesh might not make him despised.

This was also the reason why he delayed his baptism till the thirtieth year of his

age, (Luke 3:23.) Baptism was an appendage to the Gospel: and therefore it began

at the same time with the preaching of the Gospel. When Christ was preparing to

preach the Gospel, he was introduced by Baptism into his office; and at the same

time was endued with the Holy Spirit. When John beholds the Holy Spirit descending

upon Christ, it is to remind him, that nothing carnal or earthly must be expected in

Christ, but that he comes as a godlike man,297 descended from heaven, in whom

the power of the Holy Spirit reigns. We know, indeed, that he is God manifested in

the flesh, (1 Timothy 3:16:) but even in his character as a servant, and in his human

nature, there is a heavenly power to be considered.

The second question is, why did the Holy Spirit appear in the shape of a dove,

rather than in that of fire? The answer depends on the analogy, or resemblance

between the figure and the thing represented. We know what the prophet Isaiah

ascribes to Christ.

"He shall not cry, nor lift up, nor cause his voice to be heard in the street. A

bruised reed shall he not break, and the smoking flax shall he not quench," (Isaiah

42:2, 3.)

On account of this mildness of Christ, by which he kindly and gently called, and

every day invites, sinners to the hope of salvation, the Holy Spirit descended upon

him in the appearance of a dove And in this symbol has been held out to us an

eminent token of the sweetest consolation, that we may not fear to approach to

Christ, who meets us, not in the formidable power of the Spirit, but clothed with

gentle and lovely grace.

He saw the Spirit of God That is, John saw: for it immediately follows, that the

Spirit descended on Christ There now arises a third question, how could John see the

Holy Spirit? I reply: As the Spirit of God is everywhere present, and fills heaven and

297"Un homme rempli de Dieu;" — "a man filled with God."

JOHN CALVIN

earth, he is not said, in a literal sense, to descend, and the same observation may

be made as to his appearance. Though he is in himself invisible, yet he is spoken of

as beheld, when he exhibits any visible sign of his presence. John did not see the

essence of the Spirit, which cannot be discerned by the senses of men;298 nor did he

see his power, which is not beheld by human senses, but only by the understanding

of faith: but he saw the appearance of a dove, under which God showed the presence

of his Spirit. It is a figure of speech,299 by which the sign is put for the thing signified,

the name of a spiritual object being applied to the visible sign.

While it is foolish and improper to press, as some do, the literal meaning, so as to

include both the sign and the thing signified, we must observe, that the connection

subsisting between the sign and the thing signified is denoted by these modes of

expression. In this sense, the bread of the Lord's Supper is called the body of Christ,

(1 Corinthians 10:16:) not because it is so, but because it assures us, that the body

of Christ is truly given to us for food. Meanwhile, let us bear in mind what I have just

mentioned, that we must not imagine a descent of the thing signified, so as to seek

it in the sign, as if it had a bodily place there, but ought to be abundantly satisfied

with the assurance, that God grants, by his secret power, all that he holds out to us

by figures.

Another question more curious than useful has been put. Was this dove a solid

body, or the appearance of one? Though the words of Luke seem to intimate that

it was not the substance of a body, but only a bodily appearance; yet, lest I should

afford to any man an occasion of wrangling, I leave the matter unsettled.

17. And, lo, a voice from heaven From that opening of the heavens, which has

been already mentioned, a loud voice was heard, that its majesty might be more

impressive. The public appearance of Christ, to undertake the office of Mediator,

was accompanied by this announcement,300 in which he was offered to us by the

Father, that we may rely on this pledge of our adoption, and boldly call God himself

our Father. The designation of Son belongs truly and naturally to Christ alone: but

yet he was declared to be the Son of God in our flesh, that the favor of Him, whom

he alone has a right to call Father, may be also obtained for us. And thus when God

presents Christ to us as Mediator, accompanied by the title of Son, he declares that

he is the Father of us all, (Ephesians 4:6.)

Such, too, is the import of the epithet beloved: for in ourselves we are hateful

to God, and his fatherly love must flow to us by Christ. The best expounder of this

passage is the Apostle Paul, when he says

"who hath predestinated us into adoption by Jesus Christ in himself, according to

the good pleasure of his will; to the praise of the glory of his grace, in which he hath

accepted us in the Beloved,"

(Ephesians 1:5,6)

that is, in his beloved Son. It is still more fully expressed by these words, in whom

298"A parler proprement, il ne descend point, et semblablement ne peut estre veu." — "Strictly speaking, he does not descend, and in like manner he cannot be seen."

299"C'est une maniere de parler par Metonymie, (ainsi que parlent les gens de lettres.")—"It is a way of speaking by Metonymy, (as learned people talk.")

300"Avec ce tesmoignage et recommandation;" — "with this testimony and recommendation."

HARMONY OF THE EVANGELISTS

I am well pleased They imply, that the love of God rests on Christ in such a manner,

as to diffuse itself from him to us all; and not to us only, but even to the angels

themselves. Not that they need reconciliation, for they never were at enmity with

God: but even they become perfectly united to God, only by means of their Head,

(Ephesians 1:22.) For the same reason, he is also called "the first-born of every

creature," (Colossians 1:5;) and Paul likewise states that Christ came

"to reconcile all things to himself, both those which are on earth, and those which

are in heavens," (Colossians 1:20.)

Matthew 4:1-4;Mark 1:12-13;Luke 4:1-4

MATTHEW 4:1-4; MARK 1:12-13; LUKE 4:1-4

Matthew 4:1-4

Mark 1:12-13

Luke 4:1-4

1. Then Jesus was led into the wilderness by the Spirit, that he might be tempted

by the devil; 2. And when he had fasted forty days and forty nights, he at length

was hungry. 3. And when he who tempteth had approached to him, he said, If thou

art the Son of God, command that these stones may become loaves. 301 4. But he

answering said, It is written, Man shall not live by bread alone, but by every word

which proceedeth from the mouth of God.

12. And immediately the Spirit drove him into the wilderness, 13. And he was in

the wilderness forty days and forty nights; and was tempted by Satan, and was with

the wild beasts. 302

1. And Jesus, full of the Holy Ghost, returnined from Jordan, and was driven by

the Spirit into the wilderness. 2. Forty days he was tempted by the devil; and he ate

nothing in those days, afterwards he was hungry. 303 3. And the devil said to him,

If thou art the Son of God, command this stone that it may become bread. 4. And

Jesus replied to him, saying, It is written, Man shall not live by bread alone, but by

every word of God.

Matthew 4:1. Then Jesus was led. There were two reasons why Christ withdrew

into the wilderness. The first was, that, after a fast of forty days, he might come forth

as a new man, or rather a heavenly man, to the discharge of his office. The next

was, that he might be tried by temptation and undergo an apprenticeship, before

he undertook an office so arduous, and so elevated. Let us therefore learn that, by

the guidance of the Spirit, Christ withdrew from the crowd of men, in order that he

might come forth as the highest teacher of the church, as the ambassador of God,

— rather as sent from heaven, than as taken from some town, and from among the

301"Ut lapides hi panes fiant;" — "Que ces pierres devienent pains." 302"Et estoit avec les bestes sauvages." 303"Mais apres qu'ils furent passez, il ent faim;" — "but after that they were past, he was hungry."

HARMONY OF THE EVANGELISTS

common people.

In the same way Moses, when God was about to employ him as his agent in

publishing his law, was carried into Mount Sinai, withdrawn from the view of the

people, and admitted, as it were, into a heavenly sanctuary, (Exodus 24:12.) It was

proper that Christ should be surrounded by marks of divine grace and power — at

least equally illustrious with those which were bestowed on Moses, that the majesty

of the Gospel might not be inferior to that of the Law. If God bestowed singular honor

on a doctrine which was "the ministration of death," (2 Corinthians 3:7,) how much

more honor is due to the doctrine of life? And if a shadowy portrait of God had so

much brightness, ought not his face, which appears in the Gospel, to shine with full

splendor?

Such also was the design of the fasting: for Christ abstained from eating and

drinking, not to give an example of temperance, but to acquire greater authority, by

being separated from the ordinary condition of men, and coming forth, as an angel

from heaven, not as a man from the earth. For what, pray, would have been that

virtue of abstinence, in not tasting food, for which he had no more appetite than if

he had not been clothed with flesh?304 It is mere folly, therefore, to appoint a forty

days' fast, (as it is called,) in imitation of Christ. There is no more reason why we

should follow the example of Christ in this matter, than there formerly was for the

holy Prophets, and other Fathers under the law, to imitate the fast of Moses. But we

are aware, that none of them thought of doing so; with the single exception of Elijah,

who was employed by God in restoring the law, and who, for nearly the same reason

with Moses, was kept in the mount fasting.

Those who fast daily, during all the forty days, pretend that they are imitators of

Christ. But how? They stuff their belly so completely at dinner, that, when the hour

of supper arrives, they have no difficulty in abstaining from food. What resemblance

do they bear to the Son of God? The ancients practiced greater moderation: but

even they had nothing that approached to Christ's fasting, any more, in fact, than

the abstinence of men approaches to the condition of angels, who do not eat at all.

Besides, neither Christ nor Moses observed a solemn fast every year; but both of

them observed it only once during their whole life. I wish we could say that they

had only amused themselves, like apes, by such fooleries. It was a wicked and

abominable mockery of Christ, to attempt, by this contrivance of fasting, to conform

themselves to him as their model.305 To believe that such fasting is a meritorious

work, and that it is a part of godliness and of the worship of God, is a very base

superstition.

But above all, it is an intolerable outrage on God, whose extraordinary miracle

304"Car, je vous prie, quelle virtu d' abstinence y-eust-il eue a, ne taster point de viande, veu qu'il n'avoit nulle faim qui le pressast? Car il est certain, et les Evangelistes le donnent a entendre assez clairement, qu'il s'est passe de manger tout ainsi que s'il n'eust point este revestu de notre chair." — "For what virtue of abstinence, pray, was there in not tasting food, since he had no hunger that pressed him? For it is certain, and the Evangelists give us plainly enough to understand, that he had left off eating as completely as if he had not been clothed with our flesh."

305"En ce qu'ils se sont essayez par leur jeusne, forge a leur fantasie, de se mettre du rang de Christ, et se mesurer a luy." — "In having attempted, by their fast, forged according to their fancy, to place themselves in the same rank with Christ, and to vie with him."

JOHN CALVIN

they throw into the shade; secondly, on Christ, whose distinctive badge they steal

from him, that they may clothe themselves with his spoils; thirdly, on the Gospel,

which loses not a little of its authority, if this fasting of Christ is not acknowledged

to be his seal. God exhibited a singular miracle, when he relieved his Son from the

necessity of eating and when they attempt the same thing by their own power, what

is it but a mad and daring ambition to be equal with God? Christ's fasting was a

distinctive badge of the divine glory: and is it not to defraud him of his glory, and

to reduce him to the ordinary rank of men, when mortals freely mix themselves

with him as his companions? God appointed Christ's fasting to seal the Gospel: and

do those who apply it to a different purpose abate nothing from the dignity of the

Gospel? Away, then, with that ridiculous imitation,306 which overturns the purpose

of God, and the whole order of his works. Let it be observed, that I do not speak of

fastings in general, the practice of which I could wish were more general among us,

provided it were pure.

But I must explain what was the object of Christ's fasting. Satan availed himself

of our Lord's hunger as an occasion for tempting him, as will shortly be more fully

stated. For the present, we must inquire generally, why was it the will of God that his

Son should be tempted? That he was brought into this contest by a fixed purpose of

God, is evident from the words of Matthew and Mark, who say, that for this reason he

was led by the Spirit into the wilderness. God intended, I have no doubt, to exhibit in

the person of his Son, as in a very bright mirror, how obstinately and perseveringly

Satan opposes the salvation of men. For how comes it, that he attacks Christ more

furiously, and directs all his power and forces against him, at the particular time

mentioned by the Evangelists, but because he sees him preparing, at the command

of the Father, to undertake the redemption of men? Our salvation, therefore, was

attacked in the person of Christ, just as the ministers, whom Christ has authorized

to proclaim his redemption, are the objects of Satan's daily warfare.

It ought to be observed, at the same time, that the Son of God voluntarily en-

dured the temptations, which we are now considering, and fought, as it were, in

single combat with the devil, that, by his victory, he might obtain a triumph for us.

Whenever we are called to encounter Satan, let us remember, that his attacks can,

in no other way, be sustained and repelled, than by holding out this shield: for the

Son of God undoubtedly allowed himself to be tempted, that he may be constantly

before our minds, when Satan excites within us any contest of temptations. When

he was leading a private life at home, we do not read that he was tempted; but when

he was about to discharge the office of Redeemer, he then entered the field in the

name of his whole church. But if Christ was tempted as the public representative

of all believers, let us learn, that the temptations which befall us are not accidental,

or regulated by the will of Satan, without God's permission; but that the Spirit of

God presides over our contests as an exercise of our faith. This will aid us in cher-

ishing the assured hope, that God, who is the supreme judge and disposer of the

combat,307 will not be unmindful of us, but will fortify us against those distresses,

306"{χαχοζηλία}." — "Ceste singerie et imitation contrefaite;" — "that apishness and counterfeit imitation." 307"Agonotheta." This word, slightly altered from the Greek word {ἀγωνοθέτης}, signifiesthe judge

HARMONY OF THE EVANGELISTS

which he sees that we are unable to meet.

There is a slight apparent difference in the words of Luke, that Jesus, full of the

Holy Ghost, withdrew from Jordan They imply, that he was then more abundantly

endued with the grace and power of the Spirit, in order that he might be more fortified

for the battles which he had to fight: for it was not without a good reason that the

Holy Spirit descended upon him in a visible shape. It has been already stated, that

the grace of God shone in him the more brightly, as the necessity arising out of

our salvation became greater.308 But, at first sight, it appears strange, that Christ

was liable to the temptations of the devil: for, when temptation falls on men, it

must always be owing to sin and weakness. I reply: First, Christ took upon him our

infirmity, but without sin, (Hebrews 4:15.) Secondly, it detracts no more from his

glory, that he was exposed to temptations, than that he was clothed with our flesh:

for he was made man on the condition that, along with our flesh, he should take

upon him our feelings. But the whole difficulty lies in the first point. How was Christ

surrounded by our weakness, so as to be capable of being tempted by Satan, and

yet to be pure and free from all sin? The solution will not be difficult, if we recollect,

that the nature of Adam, while it was still innocent, and reflected the brightness of

the divine image, — was liable to temptations. All the bodily affections, that exist in

man, are so many opportunities which Satan seizes to tempt him.

It is justly reckoned a weakness of human nature, that our senses are affected by

external objects. But this weakness would not be sinful, were it not for the presence

of corruption; in consequence of which Satan never attacks us, without doing some

injury, or, at least, without inflicting a slight wound. Christ was separated from us,

in this respect, by the perfection of his nature; though we must not imagine him

to have existed in that intermediate condition, which belonged to Adam, to whom

it was only granted, that it was possible for him not to sin. We know, that Christ

was fortified by the Spirit with such power, that the darts of Satan could not pierce

him.309

who presided at the public games." The Epistles of Paul contain many allusions to the Olympic games, — sometimes so rapid

and indirect, that they are apt to be lost in a translation, and at other times swelling into an extended picture, which arrests and

captivates every reader. Those who are familiar with his writings, and who have occasion to treat of the same class of subjects,

will naturally employ the same kind of illustrations, in conveying to the minds of others those conceptions, for which they have

been indebted to this great master. While they describe the contests of the people of God with outward foes, or their more violent

struggles with the old man within, they will frequently, and sometimes unconsciously, fall into similar allusions. — Ed.

308Here the French copy gives an additional illustration, of which no trace is found in the Latin original. "Le mesme S. Luc avec S. Marc enseigne que le commencement des tentations estoit de plus loin. Car Satan avoit assailli Christ quarante jours au paravant qu'il eust faim: mais les principaux et plus excellens combats sont icy recitez, afin que nous sachions que Satan veincu en plusieurs assaux, s'est finalement rue furieusement, et de toute sa force, pour voir s'il pourroit d'aventure veincre finalement celuy duquel il n'avoit peu venir a bout. Car d'autant plus qu'on est exere aux combats spirituels, Dieu permet aussi qu'on soit plus rudement assailli. Parquoy apprenons a ne nous lasser jamais, jusqu'a ce qu' ayans paracheve tout le cours de notre guerre, nous soyons parvenus au but." — "The same St Luke, as well as St Mark, informs us, that the commencement of the temptations was more distant. For Satan had attacked Christ forty days before he was hungry: but the most important and valuable combats are here related, in order that we may know that Satan, vanquished in many assaults, had fallen upon him furiously, and with all his might, to see if perhaps he might finally vanquish him, with whom he had not been able to succeed. For the more that we are exercised in spiritual combats, God allows us to be the more violently attacked. Wherefore let us learn, never to become weary, till, having finished the whole course of our war, we have reached the end."

309"Car nous savons que Christ a este muni d'une telle vertu de l'Esprit, que les dards de Satan ne le pouvoyent navrer ne blesser: c'est a dire, qcu'il estoit impossible que peche tombast en luy." — "For we know that Christ was fortified by such a power of the Spirit, that the darts

JOHN CALVIN

Matthew 4:3. And when he, who tempteth, had approached to him. This name,

{ὁ} {πειράζων}, the tempter, is given to Satan by the Spirit for the express purpose,

that believers may be more carefully on their guard against him. Hence, too, we

conclude, that temptations, which solicit us to what is evil, come from him alone:

for, when God is sometimes said to tempt or prove, (Genesis 22:1; Deuteronomy

13:3,) it is for a different purpose, namely, to try their faith, or to inflict punishment

on unbelievers, or to discover the hypocrisy of those who do not sincerely obey the

truth.

That these stones may become loaves. Here the ancients amused themselves

with ingenious trifles. The first temptation, they said, was to gluttony; the second,

to ambition; and the third, to covetousness. But it is absurd to suppose that it arises

from the intemperance of gluttony,310 when a hungry person desires food to satisfy

nature. What luxury will they fancy themselves to have discovered in the use of

bread, that one who satisfies himself, as we say, with dry bread, must be reckoned

an epicure? But not to waste more words on that point, Christ's answer alone is

sufficient to show, that the design of Satan was altogether different. The Son of God

was not such an unskillful or inexperienced antagonist, as not to know how he might

ward off the strokes of his adversary, or idly to present his shield on the left hand

when he was attacked on the right. If Satan had endeavored to allure him by the

enticements of gluttony,311 he had at hand passages of Scripture fitted to repel him.

But he proposes nothing of this sort.

4. Man shall not live by bread alone. He quotes the statement, that men do not

live by bread alone, but by the secret blessing of God. Hence we conclude, that

Satan made a direct attack on the faith of Christ, in the hope that, after destroying

his faith, he would drive Christ to unlawful and wicked methods of procuring food.

And certainly he presses us very hard, when he attempts to make us distrust God,

and consult our own advantage in a way not authorized by his word. The meaning

of the words, therefore, is: "When you see that you are forsaken by God, you are

driven by necessity to attend to yourself. Provide then for yourself the food, with

which God does not supply you." Now, though312 he holds out the divine power

of Christ to turn the stones into loaves, yet the single object which he has in view,

is to persuade Christ to depart from the word of God, and to follow the dictates of

infidelity.

Christ's reply, therefore, is appropriate: *"Man shall not live by bread alone.* You

advise me to contrive some remedy, for obtaining relief in a different manner from

what God permits. This would be to distrust God; and I have no reason to expect that

he will support me in a different manner from what he has promised in his word. You,

Satan, represent his favor as confined to bread: but Himself declares, that, though

every kind of food were wanting, his blessing alone is sufficient for our nourishment."

Such was the kind of temptation which Satan employed, the same kind with which

of Satan could not pierce or wound him: that is, that it was impossible for sin to fall upon him."

310"Friandise ou gourmandise;" — "epicurism or gormandizing." 311"A friandise, ou a quelque excez de la bouche." — "To epicurism, or any excess of the palate."

312"Combien que pour couvrir sa malice;" — "though, to cover his malice."

HARMONY OF THE EVANGELISTS

he assails us daily. The Son of God did not choose to undertake any contest of an

unusual description, but to sustain assaults in common with us, that we might be

furnished with the same armor, and might entertain no doubt as to achieving the

victory.

It is written, Man shall not live by bread alone. The first thing to be observed here

is, that Christ uses Scripture as his shield: for this is the true way of fighting, if we

wish to make ourselves sure of the victory. With good reason does Paul say, that, the

sword of the Spirit is the word of God," and enjoin us to "take the shield of faiths"

(Ephesians 6:16,17.) Hence also we conclude, that Papists, as if they had made a

bargain with Satan, cruelly give up souls to be destroyed by him at his pleasure, when

they wickedly withhold the Scripture from the people of God, and thus deprive them

of their arms, by which alone their safety could be preserved. Those who voluntarily

throw away that armor, and do not laboriously exercise themselves in the school of

God, deserve to be strangled, at every instant, by Satan, into whose hands they give

themselves up unarmed. No other reason can be assigned, why the fury of Satan

meets with so little resistance, and why so many are everywhere carried away by

him, but that God punishes their carelessness, and their contempt of his word.

We must now examine more closely the passage, which is quoted by Christ

from Moses: that he might make thee know that man doth not live by bread only,

but by every word that proceedeth out of the mouth of the Lord doth man live,

(Deuteronomy 8:3.) There are some who torture it to a false meaning, as referring

to spiritual life; as if our Lord had said, that souls are not nourished by visible bread,

but by the word of God. The statement itself is, no doubt, true: but Moses had

quite a different meaning. He reminds them that, when no bread could be obtained,

God provided them with an extraordinary kind of nourishment in "manna, which

they knew not, neither did their fathers know," (Deuteronomy 8:3;) and that this

was intended as an evident proof, in all time coming, that the life of man is not

confined to bread, but depends on the will and good-pleasure of God. The word

does not mean doctrine, but the purpose which God has made known, with regard

to preserving the order of nature and the lives of his creatures. Having created

men, he does not cease to care for them: but, as "he breathed into their nostrils

the breath of life," (Genesis 2:7,) so he constantly preserves the life which he has

bestowed. In like manner, the Apostle says, that he "upholdeth all things by his

powerful word," (Hebrews 1:3;) that is, the whole world is preserved, and every part

of it keeps its place, by the will and decree of Him, whose power, above and below,

is everywhere diffused. Though we live on bread, we must not ascribe the support

of life to the power of bread, but to the secret kindness, by which God imparts to

bread the quality of nourishing our bodies.

Hence, also, follows another statement: by every word that proceedeth out of

the mouth of God shall men live. God, who now employs bread for our support, will

enable us, whenever he pleases, to live by other means. This declaration of Moses

condemns the stupidity of those, who reckon life to consist in luxury and abundance;

while it reproves the distrust and inordinate anxiety which drives us to seek unlawful

means. The precise object of Christ's reply is this: We ought to trust in God for food,

JOHN CALVIN

and for the other necessaries of the present life, in such a manner, that none of us

may overleap the boundaries which he has prescribed. But if Christ did not consider

himself to be at liberty to change stones into bread, without the command of God,

much less is it lawful for us to procure food by fraud, or robbery, or violence, or

murder.

Matthew 4:5-11;Mark 1:13;Luke 4:5-13

MATTHEW 4:5-11; MARK 1:13; LUKE 4:5-13

Matthew 4:5-11

Mark 1:13

Luke 4:5-13

5. Then the devil taketh 313 him into the holy city, and placeth him on the pinnacle 314 of the temple, 6. And saith to him, If thou art the Son of God, throw thyself down:

for it is written, He will command his angels concerning thee, and they will carry thee

in their hands, lest at any time thou dash thy foot against a stone. 7. Jesus said to

him, Again it is written, Thou shalt not tempt the Lord thy God. 8. Again, the devil

taketh him to a very high mountain, and pointeth out to him all the kingdoms of the

world, and the glory of them; 9. And saith to him, All these things I will give thee, if,

falling down, thou shalt adore me. 10. Then Jesus saith to him, Depart, Satan, for it

is written, Thou shalt adore the Lord thy God, and him alone thou shalt worship. 11.

Then the devil leaveth him, and lo, angels approached, and waited on him.

13. And angels waited on him.

5. And the devil conducted him to a high mountain, and showed him all the

kingdoms of the world in a moment. 6. And the devil saith to him, I will give thee

this universal power, and the glory of them: for they have been delivered to me, and

to whomsoever I will, I give it. 7. If, therefore, bowing down before me, thou shalt

worship, all things shall be thine. 8. And Jesus answering said to him, Go behind

me, Satan: for it is written, Thou shalt adore the Lord thy God, and him alone thou

shalt worship. 9. And he led him to Jerusalem, and placed him on a parapet of the

temple, and said to him, If thou art the Son of God, throw thyself down hence: 10.

For it is written, that he will command his angels concerning thee, that they may

preserve thee: 11. And that they will support thee with their hands, lest thou dash

thy foot against a stone. 12. And he answering said to him, It is said, Thou shalt not

tempt the Lord thy God. 13. And all the temptation having been finished, the devil

departed from him for a time.

313"Le transporte;" — "conveys him." 314"Le pinnacle."

JOHN CALVIN

Matthew 4:5. Then the devil taketh him. It is not of great importance, that

Luke's narrative makes that temptation to be the second, which Matthew places as

the third: for it was not the intention of the Evangelists to arrange the history in

such a manner, as to preserve on all occasions, the exact order of time, but to draw

up an abridged narrative of the events, so as to present, as in a mirror or picture,

those things which are most necessary to be known concerning Christ. Let it suffice

for us to know that Christ was tempted in three ways. The question, which of these

contests was the second, and which was the third, need not give us much trouble or

uneasiness. In the exposition, I shall follow the text of Matthew.

Christ is said to have been placed on the pinnacle of the temple. It is asked, was

he actually carried to this elevated spot, or was it done in vision? There are many,

who obstinately assert, that the body was really and actually conveyed: for they

consider it to be unworthy of Christ, that he should be supposed to be liable to the

delusions of Satan. But it is easy to dispose of that objection. There is no absurdity in

supposing, that this took place by the permission of God and the voluntary subjection

of Christ; provided we hold that within, — that is, in his mind and souls, — he suffered

no delusion. What is next added, that all the kingdoms of the world were placed in

the view of Christ, — as well as what Luke relates, that he was carried to a great

distance in one moment, — agrees better with the idea of a vision, than with any

other supposition. In a matter that is doubtful, and where ignorance brings no risk,

I choose rather to suspend my judgment, than to furnish contentious people with

an occasion of debate. It is also possible, that the second temptation did not follow

the first, nor the third the second, in immediate succession, but that some interval

of time elapsed. This is even more probable, though the words of Luke might lead

to the conclusion, that there was no long interval: for he says, that Christ obtained

repose for a time.

But the main question for our consideration is, what was Satan's object in this

kind of temptation? That will be best determined, as I have lately hinted, by our

Lord's reply to Satan. To meet the stratagem of the enemy, and to repel his attack,

Christ interposes, as a shield, these words: Thou shalt not tempt the Lord thy God.

Hence it is evident, that the stratagems of the enemy were intended to induce Christ

to exalt himself unduly, and to rise, in a daring manner, against God. Satan had

formerly attempted to drive Christ to despair, because he was destitute of food, and

of the ordinary means of life. Now, he exhorts him to indulge a foolish and vain

confidences, — to neglect the means which are in his powers, — to throw himself,

without necessity, into manifest danger, — and, as we might say, to overleap all

bounds. As it is not proper for us to be discouraged, when we are pressed by "the

want of all things," (Deuteronomy 28:57,) but to rely with confidence on God, neither

are we at liberty to raise our crests, or ascend higher than God permits us. The design

of Satan, we have now ascertained, was to induce Christ to make trial of his divinity,

and to rise up, in foolish and wicked rashness, against God.

6. He will charge his angels concerning thee. We must observe this malice of Sa-

tan, in misapplying a quotation of Scripture, for the purpose of rendering life deadly

to Christ, and of converting bread into poison. The same kind of stratagem he con-

HARMONY OF THE EVANGELISTS

tinues daily to employ; and the Son of God, who is the universal model of all the

godly, chose to undergo this contest in his own person, that all may be industriously

on their guard against being led, by a false application of Scripture, into the snares

of Satan. And undoubtedly the Lord grants such a permission to our adversary, that

we may not remain in indolent ease, but may be more careful to keep watch. Nor

ought we to imitate the madness of those who throw away Scripture, as if it admit-

ted of every kind of interpretation, because the devil misapplies it. For the same

reason, we ought to abstain from food, to avoid the risk of being poisoned. Satan

profanes the Word of God, and endeavors to torture it for our destruction. But it has

been ordained by God for our salvation; and shall the purpose of God be frustrated,

unless our indolence deprive his word of its saving effect?

We need not dispute long on these matters. Let us only inquire, what Christ en-

joins on us by his example, which we ought to follow as a rule. When Satan wickedly

tortures Scripture, does Christ give way to him? Does he allow him to seize and carry

off the Scripture, with which he formerly armed himself? On the contrary, he quotes

Scripture in his turn, and boldly refutes Satan's wicked slander. Whenever Satan

shall cover his deception by Scripture, and ungodly men shall labor to subvert our

faith by the same means, let us borrow our armor exclusively from Scripture for the

protection of our faith.

Though the promise, he will charge his angels concerning thee, (Psalm 91:11,)

relates to all believers, yet it belongs peculiarly to Christ, who is the Head of the

whole Church, possesses authority over angels, and commits to them the charge of

us. Satan is not wrong in proving from this passage, that angels have been given to

Christ, to wait on him, to guard him, and to bear him on their hands. But the fallacy

lies in this, that he assigns a wandering and uncertain course to that guardianship of

angels, which is only promised to the children of God, when they keep themselves

within their bounds, and walk in their ways. If there is any force in that expression,

in all thy ways, (Psalm 91:11,) the prophet's meaning is wickedly corrupted and

mutilated by Satan, when he applies it, in a violent and wild and confused manner, to

extravagant and mistaken courses. God commands us to walk in our ways, and then

declares that angels will be our guardians: Satan brings forward the guardianship of

angels, for the purpose of advising Christ to put himself unnecessarily in danger, as

if he would say: "If you expose yourself to death, contrary to the will of God, angels

will protect your life."

7. It is written, Thou shalt not tempt the Lord thy God. The reply of Christ is most

appropriate. There is no other way, in which we have a right to expect the assistance

promised in that passage, than when believers humbly submit themselves to his

guidance: for we cannot rely on his promises, without obeying his commandments.

God is tempted in many ways: but in this passage, the word tempt denotes the

neglect of those means which he puts into our hands. Those who leave the means

which God recommends, and resolve to make trial of his power and might, act as

absurdly as if one were to cut off a man's arms and hands, and then order him to

work. In short, whoever desires to make an experiment of the divine power, when

there is no necessity for it, tempts God by subjecting his promises to an unfair trial.

JOHN CALVIN

8. The devil taketh him to a very high mountain. We must keep in mind, what I

have already stated, that it was not owing to any weakness of Christ's nature, but

to a voluntary dispensation and permission, that Satan produced this effect upon

his eyes. Again, while his senses were moved and powerfully affected by the glory

of the kingdoms which was presented to them, no inward desire arose in his mind;

whereas the lusts of the flesh, like wild beasts, are drawn, and hurry us along, to the

objects which please us: for Christ had the same feelings with ourselves, but he had

no irregular appetites. The kind of temptation here described was, that Christ should

seek, in another manner than from God, the inheritance which he has promised to

his children. And here the daring insolence of the devil is manifested, in robbing God

of the government of the world, and claiming it for himself. All these things, says he,

are mine, and it is only through me that they are obtained.

We have to contend every day with the same imposture: for every believer feels

it in himself and it is still more clearly seen in the whole life of the ungodly. Though

we are convinced, that all our support, and aid, and comfort, depend on the blessing

of God, yet our senses allure and draw us away, to seek assistance from Satan, as if

God alone were not enough. A considerable portion of mankind disbelieve the power

and authority of God over the world, and imagine that every thing good is bestowed

by Satan. For how comes it, that almost all resort to wicked contrivances, to robbery

and to fraud, but because they ascribe to Satan what belongs to God, the power of

enriching whom he pleases by his blessing? True, indeed, with the mouth they ask

that God will give them daily bread, (Matthew 6:11) but it is only with the mouth; for

they make Satan the distributor of all the riches in the world.

10. Depart, Satan. Instead of this, Luke has, Depart behind me, Satan. There is

no use for speculating about the phrase, behind me, which Christ addressed to Peter,

Go behind me, (Matthew 16:23,) as if the same words had not been addressed to

Satan. Christ simply bids him go away;315 and now proceeds with the same kind

of defense as before, employing Scripture as a shield, not of reeds, but of brass.

He quotes a passage from the law, that God alone is to be adored and worshipped,

(Deuteronomy 6:13; 10:20.) From the application of that passage, and from the

circumstances in which it is introduced, it is easy to conclude what is the design of

adoration of God, and in what it consists.

Papists deny that God only ought to be adored; and evade this and similar pas-

sages by sophistical arguments. Latria, ({λατρεία},) they admit, is adoration, which

ought to be given to God alone: but Dulia, ({δουλεία},) is an inferior kind of adora-

tion, which they bestow on dead men, and on their bones and statues. But Christ

rejects this frivolous distinction, and claims for God alone {προσκύνησις}, worship;

by which he warns us to attend more to the matter than to expressions, when we

have to do with the worship of God.

Scripture enjoins us to worship God alone: we must inquire, for what end? If a

man takes any thing from his glory, and ascribes it to creatures, this is a heinous

profanation of divine worship. But it is very evident that this is done, when we go to

315"Il vent seulement le rejetter avec son conseil;" — "he wishes only to reject him with his advice."

HARMONY OF THE EVANGELISTS

creatures, to receive from them those good things, of which God desired to be ac-

knowledged as the only Author. Now, as religion is strictly spiritual, and the outward

acknowledgment of it relates to the body, so not only the inward worship, but also

the outward manifestation of it, is due to God alone.316

11. Then the devil leaveth him. Luke expresses more: when all the temptation

had been finished. This means, that no truce or relaxation was granted to Christ,

till he had been fully tried by every species of contest. He adds, that Christ was

left for a season only. This is intended to inform us, that the rest of his life was

not entirely free from temptations, but that God restrained the power of Satan, so

that Christ was not unseasonably disturbed by him. In like manner, God usually acts

towards all his people: for, after permitting them to be sharply tried, he abates, in

some measure, the violence of the strife, that they may take breath for a little, and

gather courage. What immediately follows, the angels waited on him, I understand

as referring to comfort, that Christ might feel, that God the Father took care of him,

and fortified him, by his powerful assistance, against Satan. For the very solitude

might aggravate the dreariness of his condition, when he was deprived of the kind

offices of men, and was with the wild beasts, — a circumstance which is expressly

mentioned by Mark. And yet we must not suppose, that Christ was ever forsaken

by the angels: but, in order to allow an opportunity for temptation, the grace of

God, though it was present, was sometimes hidden from him, so far as respects the

feeling of the flesh.

316"Christ attribue aussi a Dieu seul l'adoration externe, que les Grecs appellent {προσχύνησις}:

car il use de ce terme qui signifient proprement s'agenouiller ET prosterner par forme de service divin." — "Christ ascribes also

to God alone the external adoration, which the Greeks call {προσχύνησις}: for he employs this term, which signifies literally to

kneel and bow down, in a form of divine service."

Matthew 4:12,17;Mark 1:14-15;Luke 3:19-20; 4:14

MATTHEW 4:12, 17; MARK 1:14-15;

LUKE 3:19-20; 4:14

Matthew 4:12, 17

Mark 1:14-15

Luke 3:19-20

12. And when Jesus heard that John had been delivered up, 317 he withdrew into

Galilee. 17. From that time Jesus began to preach, and to say, Repent ye: for the

kingdom of heaven is at hand.

14. Now after that John had been imprisoned, Jesus came into Galilee, preaching

the Gospel of the kingdom of God: 15. And saying, The time is fulfilled, and the

kingdom of God is at hand: repent ye, and believe the Gospel.

19. Now Herod the tetrarch, when he was reproved by him for Herodias, his

brother's wife, and for all the wicked actions which Herod did, 20. Added also this

above all, and shut up John in prison.

Luke 4:14-15

14. And Jesus returned by the power of the Spirit into Galilee, and a report went

out through the whole country concerning him. 15. And he taught in their syna-

gogues, and was glorified by all.

Luke 3:19. Now Herod the tetrarch. Luke alone explains the reason why Herod

threw John into prison: though we shall afterwards find it mentioned by Matthew

14:3, and Mark 6:17. Josephus says, (Ant. 18, v. 2,) that Herod, dreading a popular

insurrection and a change of the government, shut up John in the castle of Macherus,

(because he dreaded the man's influence;)318 and that Herodias was married, not

to Philip, who was Salome's husband, but to another Herod. But as his recollection

appears to have failed him in this matter, and as he mentions also Philip's death out

of its proper place, the truth of the history will be obtained, with greater certainty,

from the Evangelists, and we must abide by their testimony.319 It is well known, that

317"Que Jean estoit prisonnier;" — "that John was prisoner." 318"Pource qu'il savoit que c'estoit un homme de grande authorite envers le peuple, et pourtant se dutoit de luy." — "Because he knew that he was a man of great authority among the people, and therefore had doubts about him."

319The solution usually given, we believe, for this apparent discrepancy, is, that the name of

HARMONY OF THE EVANGELISTS

Herod, though he had been married to a daughter of Aretas, King of Arabia, fell in

love with Herodias, his niece, and carried her off by fraud. This injury might possibly

enough remain unrevenged by his brother Philip, to whom the same Josephus bears

testimony, that he was a person of a mild and gentle disposition, (18:4:6.)

This history shows clearly, what sort of reward awaits the faithful and honest

ministers of the truth, particularly when they reprove vices: for scarcely one in a

hundred bears reproof, and if it is at all severe, they break out into fury. If pride of this

sort displays itself in some of the common people, we have no reason to wonder, that

cruelty to reprovers assumes a more hideous form in tyrants,320 who brook nothing

worse than to be classed with other men. We behold in John an illustrious example

of that moral courage, which all pious teachers ought to possess, not to hesitate to

incur the wrath of the great and powerful, as often as it may be found necessary: for

he, with whom there is acceptance of persons, does not honestly serve God. When

Luke says, he added this to all the evil actions which he did, he means, that Herod's

malice is become desperate, and has reached its utmost height, when the sinner is

enraged by remedies, and not only refuses correction, but takes vengeance on his

adviser, as if he had been his enemy.

Matthew 4:12. When Jesus had heard. These words appear to be at variance

with the narrative of the Evangelist John, who declares, that John and Christ dis-

charged the office of public teachers at the same time. But we have to observe,

that our three Evangelists pass over in silence that short space of time, because

John's course was not yet completed, and because that course was intended to be

a preparation for receiving the Gospel of Christ. And, in point of fact, though Christ

discharged the office of teacher within that period, he did not, strictly speaking, be-

gin to preach the Gospel, till he succeeded to John. Most properly, therefore, do the

three Evangelists admit and declare, that the period, during which John prepared

disciples for Christ, belonged to his ministry: for it amounts to this, that, when the

dawn was passed, the sun arose. It is proper to observe the mode of expression

employed by Luke, that Jesus came in the power, or, by the power, of the Spirit into

Galilee: for it is of great consequence, that we do not imagine Christ to have any

thing about him that is earthly or human, but that our minds be always occupied,

and our feelings affected by his heavenly and divine power.

Mark 1:14. Preaching the Gospel of the kingdom of God. Matthew appears

to differ a little from the other two: for, after mentioning that Jesus left his own

city Nazareth, and departed to Capernaum, he says: from that time Jesus began to

preach. Luke and Mark, again, relate, that he taught publicly in his own country.

But the solution is easy; for the words which Matthew employs, {ἀπὸ} {τότε}, from

that time, ought to be viewed as referring, not to what immediately precedes, but

to the whole course of the narrative. Christ, therefore, entered into the exercise

of his office, when he arrived at Galilee. The summary of doctrine which is given

by Matthew is not at all different from what, we have lately seen, was taught by

John: for it consists of two parts, — repentance, and the announcement of grace

the person in question was Herod-Philip. — Ed.

320"Les rois, princes, et grans tyrans." — "Kings, princes, and great tyrants."

JOHN CALVIN

and salvation. He exhorts the Jews to conversion, because the kingdom of God is

at hand: that is, because God undertakes to govern his people, which is true and

perfect happiness. The language of Mark is a little different, The kingdom of God is

at hand: repent ye, and believe the Gospel But the meaning is the same: for, having

first spoken of the restoration of the kingdom of God among the Jews, he exhorts

them to repentance and faith.

But it may be asked, since repentance depends on the Gospel, why does Mark

separate it from the doctrine of the Gospel? Two reasons may be assigned. God

sometimes invites us to repentance, when nothing more is meant, than that we

ought to change our life for the better. He afterwards shows, that conversion and

"newness of life" (Romans 6:4) are the gift of God. This is intended to inform us,

that not only is our duty enjoined on us, but the grace and power of obedience are,

at the same time, offered. If we understand in this way the preaching of John about

repentance, the meaning will be:" The Lord commands you to turn to himself; but

as you cannot accomplish this by your own endeavors, he promises the Spirit of

regeneration, and therefore you must receive this grace by faith." At the same time,

the faith, which he enjoins men to give to the Gospel, ought not, by any means, to

be confined to the gift of renewal, but relates chiefly to the forgiveness of sins. For

John connects repentance with faith, because God reconciles us to himself in such a

manner, that we serve him as a Father in holiness and righteousness.

Besides, there is no absurdity in saying, that to believe the Gospel is the same

thing as to embrace a free righteousness: for that special relation, between faith

and the forgiveness of sins, is often mentioned in Scripture; as, for example, when

it teaches, that we are justified by faith, (Romans 5:1.) In which soever of these

two ways you choose to explain this passage, it still remains a settled principle,

that God offers to us a free salvation, in order that we may turn to him, and live to

righteousness. Accordingly, when he promises to us mercy, he calls us to deny the

flesh. We must observe the designation which Paul gives to the Gospel, the kingdom

of God: for hence we learn, that by the preaching of the Gospel the kingdom of

God is set up and established among men, and that in no other way does God reign

among men. Hence it is also evident, how wretched the condition of men is without

the Gospel.

Luke 4:15. He was glorified by all. This is stated by Luke for the express purpose

of informing us, that, from the very commencement, a divine power shone in Christ,

and compelled even those, who cherished a malignant spirit of contradiction, to join

in admiring him.

Luke 4:16-22

LUKE 4:16-22

Luke 4:16-22

16. And he came to Nazareth, where he had been brought up, and entered, ac-

cording to his custom, on the Sabbath-day, into the synagogue, and rose up to read.

17. And the book of Isaiah the Prophet was delivered to him, and, having opened

the book, he found the passage where it was written, 18. The Spirit of the Lord is

upon me, because he hath anointed me: he hath sent me to preach the Gospel to

the poor, to heal the broken in heart, 321 to preach forgiveness to the captives and

sight to the blind, to loose by forgiveness those who are bruised, 19. To preach the

acceptable year of the Lord. 20. Then, when he had closed the book, he returned it

to the minister, and sat down: and the eyes of all who were in the synagogue were

fixed on him. 21. And he began to say to them, To-day this Scripture hath been ful-

filled in your ears. 22. And all gave him testimony, and wondered at the discourses

of grace which proceeded out of his mouth, and said, Is not this the son of Joseph?

16. And he came to Nazareth The Evangelists are very careful to show by what

sort of proofs Christ became known, a striking instance of which is here related by

Luke. By explaining a passage in Isaiah, and applying it to the instruction which was

immediately required, he turned upon him the eyes of all. He entered, according to

his custom, into the synagogue Hence we conclude, that not only did he address the

people in the open streets and highways, but, as far as he had opportunity, observed

the usual order of the church. We see also that, though the Jews were become very

degenerate, though every thing was in a state of confusion, and the condition of

the church was miserably corrupted, one good thing still remained: they read the

Scriptures publicly, and took occasion from them to teach and admonish the people.

Hence also it is evident, what was the true and lawful method of keeping the

Sabbath. When God commanded his people to abstain from working on that day, it

was not that they might give themselves up to indolent repose, but, on the contrary,

that they might exercise themselves in meditating on his works. Now, the minds

of men are naturally blind to the consideration of his works, and must therefore be

321"Pour guarir ceux qui ont le coeur froisse;" — "to heal those who have the heart bruised."

JOHN CALVIN

guided by the rule of Scripture. Though Paul includes the Sabbath in an enumeration

of the shadows of the law, (Colossians 2:16,) yet, in this respect, our manner of

observing it is the same with that of the Jews: the people must assemble to hear the

word, to public prayers, and to the other exercises of religion. It was for this purpose

that the Jewish Sabbath was succeeded by the Lord's Day.

Now, if we make a comparison of dates, this passage will be sufficient to prove

clearly, that the corruptions of the Papal Hierarchy, in our own time, are more shock-

ing and detestable than those which existed among the Jews under the high priest-

hood of Annas and Caiaphas. For the reading of Scripture, which was then in use,

has not only grown obsolete under the Pope, but is driven from the churches by fire

and sword; with this exception, that such portions of it, as they think proper, are

chanted by them in an unknown tongue. Christ rose up to read, not only that his

voice might be better heard, but in token of reverence: for the majesty of Scripture

deserves that its expounders should make it apparent, that they proceed to handle

it with modesty and reverence.

17. He found the passage There is no doubt that Christ deliberately selected

this passage. Some think that it was presented to him by God;322 but, as a liberty

of choice was allowed him, I choose to say that, by his own judgment, he took this

passage in preference to others. Isaiah there predicts that, after the Babylonish cap-

tivity, there will still be witnesses of the grace of God, who shall gather the people

from destruction, and from the darkness of death, and restore, by a spiritual power,

the Church, which has been overwhelmed by so many calamities. But as that re-

demption was to be proclaimed in the name and authority of Christ alone, he uses

the singular number, and speaks in the name of Christ, that he may more power-

fully awaken the minds of the godly to strong confidence. It is certain, that what

is here related belongs properly to Christ alone, for two reasons: first, because he

alone was endued with the fullness of the Spirit, (John 3:34,) to be the witness and

ambassador of our reconciliation to God; (and, for this reason, Paul (Ephesians 2:17)

assigns peculiarly to him, what belongs to all the ministers of the Gospel, namely,

that he, "came and preached peace to them which were afar off, and to them that

were nigh:") secondly, because he alone, by the power of his Spirit, performs and

grants all the benefits that are here promised.

18. The Spirit of the Lord is upon me These words inform us that, both in his own

person and in his ministers, Christ does not act by human authority, or in a private

capacity, but has been sent by God to restore salvation to his Church. He does

nothing by the suggestion or advice of men, but everything by the guidance of the

Spirit of God; and this he declares, in order that the faith of the godly may be founded

on the authority and power of God. The next clause, because he hath anointed me,

is added by way of explanation. Many make a false boast, that they have the Spirit

of God, while they are destitute of his gifts: but Christ proves by the anointing, as the

effect, that he is endued with the Spirit of God. He then states the purpose for which

the graces of the Spirit were bestowed upon him. It was, that he might preach the

322"Aucuns pensent que par la volonte de Dieu il l'ait recontre sans le chercher." — "Some think that, by the will of God, he found it without seeking for it."

HARMONY OF THE EVANGELISTS

Gospel to the poor Hence we conclude, that those, who are sent by God to preach the

Gospel, are previously furnished with necessary gifts, to qualify them for so important

an office. It is, therefore, very ridiculous that, under the pretense of a divine calling,

men totally unfit for discharging the office should take upon themselves the name of

pastors. We have an instance of this in the Papacy, where mitred bishops, who are

more ignorant than as many asses, proudly and openly vaunt, that they are Christ's

Vicars, and the only lawful prelates of the Church. We are expressly informed, that

the Lord anoints his servants, because the true and efficacious preaching of the

Gospel, as Paul says, does not lie "in the enticing words of man's wisdom," but in

the heavenly power of the Spirit.

To the poor The prophet shows what would be the state of the Church before the

manifestation of the Gospel, and what is the condition of all of us without Christ.

Those persons to whom God promises restoration are called poor, and broken, and

captives, and blind, and bruised The body of the people was oppressed by so many

miseries, that these descriptions applied to every one of its members. Yet there were

many who, amidst their poverty, blindness, slavery, and death, flattered themselves,

or were insensible to their condition. The consequence was, that few were prepared

to accept this grace.

And, first, we are here taught what is the design of the preaching of the Gospel,

and what advantage it brings to us. We were altogether overwhelmed by every kind

of evils: but there God cheers us by his life-giving light, to rescue us from the deep

abyss of death, and to restore us to complete happiness. It tends, in no ordinary

degree, to recommend the Gospel, that we obtain from it inestimable advantage.

Secondly, we see who are invited by Christ, and made partakers of promised grace.

They are persons, who are every way miserable, and destitute of all hope of salva-

tion. But we are reminded, on the other hand, that we cannot enjoy those benefits

which Christ bestows, in any other manner, than by being humbled under a deep

conviction of our distresses, and by coming, as hungry souls, to seek him as our

deliverer: for all who swell with pride, and do not groan under their captivity, nor are

displeased with their blindness, lend a deaf ear to this prediction, and treat it with

contempt.

19. To preach the acceptable year of the Lord Many think that here the prophet

makes an allusion to the Jubilee, and I have no objection to that view. But it is proper

to observe, that he purposely anticipates a doubt, which might disturb and shake

weak minds, while the Lord held them in suspense, by delaying so long the promised

salvation. He therefore makes the time of redemption to depend on the purpose, or

good pleasure, of God. "In an acceptable time have I heard thee, and in a day of

salvation have I helped thee." Paul calls it the fullness of the time, (Galatians 4:4,)

that believers may learn not to indulge in excessive curiosity, but to acquiesce in the

will of God, — and that we may rest satisfied with the conviction, that salvation was

manifested in Christ, at the time which seemed good in the sight of God.

20. The eyes of all who were in the synagogue God touched their hearts, I doubt

not, with astonishment, which made them more attentive, and induced them to listen

to Christ, while he was speaking. For they must have been withheld from opposing

JOHN CALVIN

this discourse at the commencement, or breaking it off in the midst, when they were

sufficiently disposed, as we shall see, to treat Christ with contempt.

21. Today is fulfilled Christ did not merely affirm in a few words, but proved by a

reference to facts, that the time was now come, when it was the will of God to restore

his ruined church. The object of his discourse was, to expound the prediction clearly

to his hearers: just as expositors handle Scripture in a proper and orderly manner,

when they apply it to the circumstances of those whom they address. He says that

it was fulfilled in their ears, rather than in their eyes, because the bare sight of the

fact was of little value, if doctrine had not held the chief place.

22. And all gave testimony to him Here Luke draws our attention, first, to the

truly divine grace, which breathed in the lips of Christ; and then presents a lively

picture of the ingratitude of men. Using a Hebrew idiom, he calls them discourses

of grace, — that is, discourses which manifested the power and grace of the Holy

Spirit. The inhabitants of Nazareth are thus compelled to acknowledge and admire

God speaking in Christ; and yet they voluntarily refuse to render to the heavenly

doctrine of Christ the honor which it deserves. Is not this the son of Joseph? Instead

of regarding this circumstance as an additional reason for glorifying God, they bring

it forward as an objection, and wickedly make it a ground of offense, that they may

have some plausible excuse for rejecting what is said by the son of Joseph. Thus

we daily see many who, while they are convinced that what they hear is the word

of God, seize on frivolous apologies for refusing to obey it. And certainly the only

reason why we are not affected, as we ought to be, by the power of the Gospel, is,

that we throw hinderances in our own way, and that our malice quenches that light,

the power of which we are unwilling to acknowledge.

Luke 4:23-30

LUKE 4:23-30

Luke 4:23-30

23. And he saith to them, Ye will altogether 323 say to me this comparison, Physi-

cian, heal thyself: whatsoever things we have heard done in Capernaum, do thou

also here in thy country. 24. And he saith, Verily, I say to you, No prophet is accept-

able in his own country. 25. But in truth I say to you, There were many widows, in

the days of Elijah, in Israel, when heaven was shut up three years and six months, so

that there was great famine through all the land; 26. And to none of them was Elijah

sent, but to a woman, a widow, in Zarephath of Zidon. 27. And there were many

lepers in Israel, in the time of Elisha the prophet, and not one of them was cleansed,

but Naaman, a Syrian. 28. And all were filled with wrath in the synagogue, hearing

these things, 29. And rose up, and drove him out of the city, and led him to the brow

of the hill on which their city was built, that they might throw him down. 324 30. And

he, passing through the midst of them, went away. 325

23. Physician, heal thyself From the words of Christ it may be easily inferred, that

he was treated with contempt by the inhabitants of Nazareth: for he states publicly

those thoughts, which he knew to exist in their minds. He afterwards imputes to

them the blame of his declining to work miracles among them, and charges them

with malice, in bestowing no honor on a prophet of God. The objection, which he

anticipates, is this: "There is no reason to wonder, if his countrymen hold him in little

estimation, since he does not dignify his own country, as he does other places, by

working miracles; and, consequently, it is but a just revenge, if his own countrymen,

whom he treats with less respect than all others, are found to reject him." Such is the

meaning of the common proverb, that a physician ought to begin with himself, and

those immediately connected with him, before he exhibits his skill in healing others.

The amount of the objection is, that Christ acts improperly, in paying no respect to

his own country, while he renders other cities of Galilee illustrious by his miracles.

323"Omnino." — "Tout a plein." 324"Pour le jetter du haut en bas;" — "to throw him from top to bottom." 325"Mais il passa par le milieu d'eux, et s'en alla." — "But he passed through the midst of them, and went away."

JOHN CALVIN

And this was regarded by the inhabitants of Nazareth as a fair excuse for rejecting

him in their turn.

24. Verily, I say to you He reproaches them with the blame of preventing him

from exerting his power among them as he did in other places, by working mira-

cles: for the unbelief of men presents an obstruction to God, and hinders him from

working, as might be desired, for their salvation, (Matthew 13:58; Mark 6:5.) Christ

could not perform any miracle among them, because "they did not believe on him,"

(John 12:37.) Not that it is in the power of men to bind the hands of God, but that

he withholds the advantage of his works from those who are rendered unworthy of

them by their infidelity. The answer given by Christ amounts to this: "If you wish to

have a share in miracles, why do you not give place to God? or rather, why do you

proudly reject the minister of his power? You receive, therefore, a just reward for

your contempt, when I pass by you, and give a preference to other places, for prov-

ing by miracles, that I am the Messiah of God, who have been appointed to restore

the church."

And, certainly, it was intolerable ingratitude that, when God was pleased to have

his Son brought up in their city, such a person, who had been among them from his

infancy, was despised. Justly, therefore, did he withdraw his hand, that it might not

be exposed to the derision of those wicked despisers.326 Hence we learn what value

the Lord puts on his word, when, in order to punish for the contempt of it, he takes

from the midst of us those favors, which are the testimonies of his presence. With

respect to that saying, no prophet is acceptable in his own country, the reader may

consult what I have said on a saying of the same import, recorded by the Evangelist

John: "A prophet hath no honor in his own country," (John 4:44.)

25. There were many widows After throwing back upon themselves the blame of

their being deprived of miracles, he produces two examples to prove, that they ought

not to think it strange, if God prefers strangers to the inhabitants of the country,

and that they ought not to find fault with him for obeying the call of God, as was

formerly done by Elijah and Elisha. He throws out an indirect hint as to their vanity

and presumption, in entertaining a dislike of him, because he had been brought up

among them. When there was a great famine for three years and a half, there were

many widows in Israel, whose want of food Elijah was not commanded to relieve, but

he was sent to a woman, who belonged to a foreign nation, Zidon, (1 Kings 17:9.) In

like manner, Elisha healed no lepers among his countrymen, but he healed Naaman,

a Syrian, (2 Kings 5:10.)

Though his reproofs strike the inhabitants of Nazareth with peculiar severity, yet

he charges the whole nation with ingratitude, because, for a long period, almost all

of them had proceeded to more shameful contempt of the Lord, in proportion as he

had approached nearer to them. For how did it come about, that a woman, who was

a foreigner, was preferred by God to all the Israelites, but because the prophet had

been rejected by them, and compelled to seek refuge in a heathen land? And why did

God choose that Naaman, a Syrian, should be healed by Elisha, but to put a disgrace

326"Afin de n.e servir de passe temps a de si meschans contempteurs des graces de Dieu." — "That it might not serve for amusement to such wicked despisers of God's favors."

HARMONY OF THE EVANGELISTS

on the nation of Israel? The meaning, therefore, is, that the same thing happens now

as in former times, when God sends his power to a great distance among foreigners,

because he is rejected by the inhabitants of the country.

Meanwhile, Christ intimates that, though he is despised by his countrymen, his

glory is in no degree diminished: because God will still be able, to their shame and

confusion, to dignify and exalt his Son, as he formerly gave honor to his prophets in

the midst of the Gentiles. In this way the foolish glorying in the flesh is repressed,

when we see the Lord rain, not only where and when he pleases, but in distant

corners, to the neglect of that country which he had chosen for his residence. Hence,

also, may be collected the general doctrine that we have no right to prescribe any

rule to God in disposing his benefits, so as to prevent him from rejecting those who

hold the highest rank, and conferring honor on the lowest and most contemptible;

and that we are not at liberty to oppose him, when he entirely subverts that order,

which would have approved itself to our judgment. Our attention is, no doubt, drawn

to a contrast between Israel and the heathen nations: but still we ought to hold,

that none are chosen, in preference to others, for their own excellence, but that it

proceeds rather from the wonderful purpose of God, the height and depth of which,

though the reason may be hidden from us, we are bound to acknowledge and adore.

28. Were filled with wrath They perceived that the object of those two examples,

which Christ had produced, was to show, that the grace of God would be removed

from them to others:327 and therefore they considered that he had spoken to their

dishonor. But, instead of having their consciences stung to the quick, and seeking

a remedy for their vices by correcting them, they are only driven to madness. Thus

ungodly men not only resist, with obstinacy, the judgments of God, but rise into

cruelty against his servants. Hence it is evident, how forcible are the reproofs which

proceed from the Spirit of God: for the minds of those who would willingly evade

them,328 are inflamed with rage. Again, when we see that the minds of men are

so envenomed, that they become mad against God, whenever they are treated with

some degree of roughness, we ought to implore the Spirit of meekness, (Galatians

5:23,) that we may not be driven, by the same fury, into such a destructive war.329

30. But he, passing through the midst of them When Luke says, that Jesus passed

through the middle of the crowd, and so escaped out of their hands, he means that

God rescued him, by an extraordinary miracle, from immediate death. This example

teaches us that, though our adversaries may prevail so far, that our life may seem

to be placed at their disposal, yet that the power of God will always be victorious to

preserve us, so long as he shall be pleased to keep us in the world, either by tying

their hands, or by blinding their eyes, or by stupifying their minds and hearts.

327"Que la grace de Dieu leur seroit ostee, et envoyee a autres;" — "that the grace of God would be taken from them, and sent to others."

328"Qui les laisseroyent volontiers escouler sans y penser;" — "who would willingly allow them to steal away, without thinking of them."

329"Afin que ne soyons transportez a entreprendre une guerre si folle, a nostre grande confusion;" — "in order that we may not be hurried away, to undertake a war so foolish, to our great confusion."

Matthew 4:13-16

MATTHEW 4:13-16

Matthew 4:13-16

13. And having left Nazareth, he came and dwelt in Capernaum, which is a town

on the sea-coast in the borders of Zebulun and Naphtali, 14. That it might be fulfilled,

which was spoken by Isaiah the prophet, saying, 15. The land of Zebulun and the

land of Naphtali, near the way of the sea, beyond Jordan, Galilee of the Gentiles: 16.

The people who sat 330 in darkness have seen a great light: and to those who sat in

the region and shadow of death light hath arisen.

13. And having left Nazareth I have thought it proper to introduce this passage of

Matthew, immediately after Luke's narrative, which we have just examined; because

we may gather from the context that, as Christ had hitherto been wont to frequent

the town of Nazareth, so, in order to avoid danger, he now bade a final adieu to it,

and dwelt in Capernaum and the neighboring towns. There would be no difficulty

in this history, were it not that there is some appearance, as if Matthew had put

a wrong meaning on the quotation from the prophet. But if we attend to the true

meaning of the prophet, it will appear to be properly and naturally accommodated

to the present occasion. Isaiah, after having described a very heavy calamity of the

nation, soothes their grief by a promise that, when the nation shall be reduced to

extremity, a deliverance will immediately follow, which shall dispel the darkness,

and restore the light of life.

The words are:

"Nevertheless, the dimness shall not be such as was in her vexation, when at the

first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterward

did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the

nations. The people that walked in darkness shall see a great light" (Isaiah 9:1,2.)

The Israelites had been twice visited by a heavy calamity: first, when four tribes,

or thereby, were carried away into banishment, by Tiglath-Pileser, (2 Kings 15:29;)

and, secondly, when Shalmaneser completed the destruction of the kingdom of Is-

rael, (2 Kings 18:9.) There remained a third desolation, which — the prophet had

330"Le peuple, qui gisoit en tenebres;" — "The people that lay in darkness."

HARMONY OF THE EVANGELISTS

foretold towards the close of the eighth chapter — would be the most dreadful of all.

And now follows, in the words which we have quoted, what is calculated to soothe

their grief. God will stretch out his hand to his people, and, therefore, death will be

more tolerable than the previous diseases were. "Though the whole nation," says

he, "shall be destroyed, yet so brilliant shall be the light of grace, that there will be

less dimness in this last destruction than in the two former instances, when the ten

tribes were ruined."

The promise ought to be extended, I have no doubt, to the whole body of the

people, which might seem to be, to all appearance, lost and destroyed. It is very

absurd in the Jews to confine it to the deliverance of the city of Jerusalem. as if the

light of life had been restored to it, when the siege was raised by the flight of King

Sennacherib,331 (2 Kings 19: 36.) Certainly, it is evident from the context, that the

prophet looks much farther; and, as he promises a universal restoration of the whole

church, it follows that the land of Zebulun, and the land of Naphtali, and Galilee of

the Gentiles, are included in the number of those, to whom the darkness of death

would be changed into the light of life. The commencement of this light, and, as we

might say, the dawn, was the return of the people from Babylon. At length, Christ,

"the Sun of Righteousness," (Malachi 4:2,) arose in full splendor, and, by his coming,

utterly "abolished" (2 Timothy 1:10) the darkness of death.

In the same manner, Paul reminds us, that it was a fulfillment of what occurs in

many passages of the prophets, "Awake,* thou that sleepest, and arise from the

dead," (Ephesians 5:14.) Now, we know that the kingdom of Christ is spiritual, and,

therefore, the light of salvation which it brings, and all the assistance which we derive

from it, must correspond to its nature. Hence it follows, that our souls are plunged in

the darkness of everlasting death, till he enlightens them by his grace. The prophet's

discourse relates, no doubt, to the destruction of the nation, but presents to us, as

in a mirror, what is the condition of mankind, until they are delivered by the grace

of Christ. When those, who lay in darkness,* are said to have seen a great light, a

change so sudden and remarkable is intended to enlarge our views of the greatness

of the divine salvation. Lower Galilee is called Galilee of the Gentiles, not only on

account of its vicinity to Tyre and Sidon, but because its inhabitants were a mixture

of Jews and Gentiles, particularly after that David had granted some cities to King

Hiram.332

331"Lors que le Roy Sennacherib fut contreint de lever le siege de de-rant, et s'enfuir honteusement." — "When King Sennacherib was compelled to raise the siege, and to fly disgracefully."

332This appears to refer to a gift, not of David, but of Solomon: for we are told, (1 Kings 9:11,) that" King Solomon gave Hiram twenty cities in the land of Galilee." — Ed.

Matthew 4:18-25;Mark 1:16-20;Luke 5:1-11

MATTHEW 4:18-25; MARK 1:16-20; LUKE 5:1-11

Matthew 4:18-25

Mark 1:16-20

Luke 5:1-11

18. And Jesus, walking near the sea of Galilee, saw two brothers, Simon surnamed

Peter, and Andrew his brother, casting a net into the sea; for they were fishers. 19.

And he saith to them, Follow me, and I will make you fishers of men. 20. And

they, having left their nets, immediately followed him. 21. And advancing thence,

he saw other two brothers, James the son of Zebedee, and John his brother, in the

ship with Zebedee their father, mending their nets: and he called them. 22. And

they immediately, having left the ship and their father, followed him. 23. And Jesus

went about all Galilee, teaching in their synagogues, and preaching the Gospel of

the kingdom, and healing every disease, and every illness among the people. 24.

And the report of him spread into the whole of Syria: and they brought to him all

who were ill and afflicted with various diseases and torments, and demoniancs, and

lunatics, and those that had palsy, and he healed them. 25. And great multitudes

followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea,

and from the country beyond Jordan.

16. Now, as he was walking near the sea of Galilee, he seeth Simon and Andrew

his brother, casting a net into the sea: for they were fishers. 17. And Jesus said to

them, Follow me, and I will make you to become fishers of men. 18. And immediately

having left their nets, they followed him. 19. And advancing thence a little, he saw

James the son of Zebedee, and John his brother, who themselves also were mending

their nets in the ship. 20. And immediately he called them: and they, having left

their father Zebedee in the ship with the workmen, 333 followed him.

1. And it happened, while the crowd was pressing upon him, that they might

hear the word of God, and he stood near the lake of Gennesaret, 2. And he saw

two ships standing 334 at the lake: and the fishers had gone down out of them, and

333"Avec les ouvriers." 334"Stantes;" — "et voyant deux nasselles qui estoyent pres du lac;" — "and seeing two ships which were near the lake."

HARMONY OF THE EVANGELISTS

were washing their nets. 3. And entering into one of the ships, which was Simon's, he

asked him to draw it a little from the land: and sitting down, he taught the multitudes

out of the ship. 4. And when he ceased to speak, he said to Simon, Pull out to the

deep, and loose your nets for catching. 5. And Simon answering said to him, Master,

laboring through the whole night, we have taken nothing: yet at thy word I will loose

the net. 6. And when they had done this, they inclosed a great multitude of fishes:

and their net was broken. 7. And they made signs to their companions, who were

in the other ship, that they might come and help them. And they came, and filled

both the ships, so that they were sinking. 8. Which when Simon Peter had seen,

he fell down at Jesus' knees, saying, Depart from me, O Lord, for I am a sinful man. 335 9. For astonishment had overpowered him, and all were with him, on account of

the draught of fishes which they had taken: 10. And in like manner James and John,

sons of Zebedee, who were companions of Simon. And Jesus saith to Simon, Fear

not: for henceforth thou shalt catch men. 11. And having brought the ships to land,

and having left all, they followed him.

Matthew 4:18. And Jesus walking. As this history is placed by Luke after the two

miracles, which we shall afterwards see, an opinion has commonly prevailed, that the

miracle, which is here related by him, was performed some time after that they had

been called by Christ.336 But the reason, which they allege, carries little weight: for

no fixed and distinct order of dates was observed by the Evangelists in composing

their narratives. The consequence is, that they disregard the order of time, and

satisfy themselves with presenting, in a summary manner, the leading transactions

in the life of Christ. They attended, no doubt, to the years, so as to make it plain

to their readers, in what manner Christ was employed, during the course of three

years, from the commencement of his preaching till his death. But miracles, which

took place nearly about the same time, are freely intermixed: which will afterwards

appear more clearly from many examples.337

That it is the same history, which is given by the three Evangelists, is proved

by many arguments: but we may mention one, which will be sufficient to satisfy

any reader, who is not contentious. All the three agree in stating, that Peter and

Andrew, James and John, were made apostles. If they had been previously called,

it would follow that they were apostates, who had forsaken their Master, despised

their calling, and returned to their former occupation. There is only this difference

between Luke and the other two, that he alone relates the miracle, which the others

omit. But it is not uncommon with the Evangelists, to touch slightly one part of a

transaction, and to leave out many of the circumstances. There is, therefore, no

absurdity in saying, that a miracle, which is related by one, has been passed over by

the other two. And we must bear in mind what John says, that, out of the innumerable

miracles "which Jesus did," (John 21:25,) a part only has been selected, which was

sufficient to prove his divine power, and to confirm our faith in him. There is therefore

335"Homo peccator;" — "homme pecheur;" — "a man a sinner." 336"Quelque temps apresque Jesus Christ ent appelle a soy Pierre, Andre, Jean, et Jaques." — "Some time after that Jesus Christ had called to himself Peter, Andrew, John, and James."

337"Ils ne s'amusent pas, esplucher de pres lequel est le premier, ou le second." — "They do not give themselves the trouble of investigating closely which is first or second."

JOHN CALVIN

no reason to wonder, if the calling of the four apostles is slightly touched by Matthew

and Mark, while the occasion of it is more fully explained by Luke.

Luke 5:1. He stood near the lake. Matthew and Mark, according to the usual

custom of their language, call it the sea of Galilee. The proper name of this lake

among the ancient Hebrews was {( ,}כנרתChinnereth;)338 but, when the language

became corrupted, the word was changed to Gennesaret. Profane authors call it

Gennesar; and that part, which lay towards Galilee, was called by them the sea of

Galilee. The bank, which adjoined to Tiberias, received its name from that city. Its

breadth and situation will be more appropriately discussed in another place. Let us

now come to the fact here related.

Luke says, that Christ entered into a ship which belonged to Peter, and withdrew

to a moderate distance from the land, that he might more conveniently address from

it the multitudes, who flocked from various places to hear him; and that, after dis-

charging the office of teaching, he exhibited a proof of his divine power by a miracle.

It was no unusual thing, indeed, that fishers cast their nets, on many occasions,

with little advantage: and that all their fruitless toil was afterwards recompensed by

one successful throw. But it was proved to be a miracle by this circumstance, that

they had taken nothing during the whole night, (which, however, is more suitable

for catching fish,) and that suddenly a great multitude of fishes was collected into

their nets, sufficient to fill the ships. Peter and his companions, therefore, readily

conclude that a take, so far beyond the ordinary quantity, was not accidental, but

was bestowed on them by a divine interposition.

Luke 5:5. Master, toiling all the night, we have taken nothing. The reason why

Peter calls him Master unquestionably is, that he knows Christ to be accustomed to

discharge the office of a Teacher, and is moved with reverence toward him. But he

has not yet made such progress as to deserve to be ranked among his disciples:

for our sentiments concerning Christ do not render him sufficient honor, unless we

embrace his doctrine by the obedience of faith, and know what he requires from us.

He has but a slender perception — if he has any at all — of the value of the Gospel;

but the deference which he pays to Christ is manifested by this, that, when worn out

by fruitless toil, he commences anew what he had already attempted in vain. Yet it

cannot be denied, that he highly esteemed Christ, and had the highest respect for his

authority. But a particular instance of faith, rendered to a single command of Christ,

would not have made Peter a Christian, or given him a place among the sons of God,

if he had not been led on, from this first act of submission, to a full obedience. But,

as Peter yielded so readily to the command of Christ, whom he did not yet know to be

a Prophet or the Son of God, no apology can be offered for our disgraceful conduct,

if, while we call him our Lord, and King, and Judge, (Isaiah 33:22,) we do not move a

finger to perform our duty, to which we have ten times received his commands.

Luke 5:6. They inclosed a great multitude of fishes. The design of the miracle un-

338Chinnereth occurs in Joshua, (19:35,) as the name of an adjoining city, from which the lake probably derived its name. In the French copy, our author gives it Cinerot, or, as we have it, (Joshua 11:2,) Chinneroth. But that word contains a Vau, which is here wanting: though it must be owned that, when it is connected with a Cholem point, that letter is often inserted, or left out, according to the pleasure of the writer. — Ed.

HARMONY OF THE EVANGELISTS

doubtedly was, to make known Christ's divinity, and thus to induce Peter and others

to become his disciples. But we may draw from this instance a general instruction,

that we have no reason to be afraid lest our labor should not be attended by the

blessing of God and desirable success, when it is undertaken by the authority and

guidance of Christ. Such was the multitude of fishes, that the ships were sinking,

and the minds of the spectators were thus excited to admiration: for it must have

been in consequence of the divine glory of Christ manifested by this miracle, that

his authority was fully acknowledged.

Luke 5:8. Depart from me, O Lord. Although men are earnest in seeking the

presence of God, yet, as soon as God appears, they must be struck with terror, and

almost rendered lifeless by dread and alarm, until he administers consolation. They

have the best reason for calling earnestly on God, because they cannot avoid feeling

that they are miserable, while he is absent from them: and, on the other hand, his

presence is appalling, because they begin to feel that they are nothing, and that

they are overpowered by an immense mass of evils. In this manner, Peter views

Christ with reverence in the miracle, and yet is so overawed by his majesty, that he

does all he can to avoid his presence. Nor was this the case with Peter alone: for we

learn, from the context, that astonishment had overpowered all who were with him.

Hence we see, that it is natural to all men to tremble at the presence of God. And

this is of advantage to us, in order to humble any foolish confidence or pride that

may be in us, provided it is immediately followed by soothing consolation. And so

Christ relieves the mind of Peter by a mild and friendly reply, saying to him, Fear not.

Thus Christ sinks his own people in the grave, that he may afterwards raise them to

life.339

Luke 5:10. For afterwards thou shalt catch men. The words of Matthew are,

I will make you fishers of men; and those of Mark are, I will cause that you may

become fishers of men. They teach us, that Peter, and the other three, were not

only gathered by Christ to be his disciples, but were made apostles, or, at least,

chosen with a view to the apostleship. It is, therefore, not merely a general call to

faith, but a special call to a particular office, that is here described. The duties of

instruction, I do admit, are not yet enjoined upon them; but still it is to prepare them

for being instructors,340 that Christ receives and admits them into his family. This

ought to be carefully weighed; for all are not commanded to leave their parents and

their former occupation, and literally341 to follow Christ. There are some whom the

Lord is satisfied with having in his flock and his Church, while he assigns to others

their own station. Those who have received from him a public office ought to know,

that something more is required from them than from private individuals. In the case

of others, our Lord makes no change as to the ordinary way of life; but he withdraws

339"Et c'est la coustume du Seigneur d'abbattre les siens, et comme les plonger dedans le sepulcher, afin de les vivifier puis apres." — "And it is customary with the Lord to strike down his own people, and, as it were, to sink them in the grave, that he may raise them to life afterwards."

340"Il les prend en sa compagnie et conversation domestique, afin de les faconner a enseigner puis apres les autres." — "He takes them into his society and private conversation, in order to prepare them afterwards to instruct others."

341"Pour suivre Christ des pieds, c'est a dire exterieurement;" — "to follow Christ with the feet, that is to say, externally."

JOHN CALVIN

those four disciples from the employment from which they had hitherto derived their

subsistence, that he may employ their labors in a nobler office.

Christ selected rough mechanics, — persons not only destitute of learning, but

inferior in capacity, that he might train, or rather renew them by the power of his

Spirit, so as to excel all the wise men of the world. He intended to humble, in this

manner, the pride of the flesh, and to present, in their persons, a remarkable in-

stance of spiritual grace, that we may learn to implore from heaven the light of faith,

when we know that it cannot be acquired by our own exertions. Again, though he

chose unlearned and ignorant persons, he did not leave them in that condition; and,

therefore, what he did ought not to be held by us to be an example, as if we were

now to ordain pastors, who were afterwards to be trained to the discharge of their

office. We know the rule which he prescribes for us, by the mouth of Paul that none

ought to be called to it, unless they are "apt to teach," (1 Timothy 3:2.) When our

Lord chose persons of this description it was not because he preferred ignorance to

learning as some fanatics do, who are delighted with their own ignorance, and fancy

that, in proportion as they hate literature, they approach the nearer to the apostles.

He resolved at first, no doubt, to choose contemptible persons, in order to humble

the pride of those who think that heaven is not open to the unlearned; but he af-

terwards gave to those fishers, as an associate in their office, Paul, who had been

carefully educated from his childhood.

As to the meaning of the metaphor, fishers of men, there is no necessity for a

minute investigation. Yet, as it was drawn from the present occurrence, the allusion

which Christ made to fishing, when he spoke of the preaching of the Gospel, was

appropriate: for men stray and wander in the world, as in a great and troubled sea,

till they are gathered by the Gospel. The history related by the Evangelist John (1:37-

42.) differs from this: for Andrew, who had been one of John's disciples, was handed

over by him to Christ, and afterwards brought his brother along with him. At that

time, they embraced him as their master, but were afterwards elevated to a higher

rank.

Matthew 4:22. And they immediately left the ship. The first thing that strikes

us here is the power of Christ's voice. Not that his voice alone makes so powerful an

impression on the hearts of men: but those whom the Lord is pleased to lead and

draw to himself, are inwardly addressed by his Spirit, that they may obey his voice.

The second is, the commendation bestowed on the docility and ready obedience of

his disciples, who prefer the call of Christ to all worldly affairs. The ministers of the

Word ought, in a particular manner, to be directed by this example, to lay aside all

other occupations, and to devote themselves unreservedly to the Church, to which

they are appointed.

Matthew 4:23. And Jesus went about all Galilee. The same statement is again

made by Matthew in another place, (9:35.) But though Christ was constantly em-

ployed in performing almost innumerable miracles, we ought not to think it strange,

that they are again mentioned, twice or thrice, in a general manner. In the words

of Matthew we ought, first, to observe, that Christ never remained in one place, but

scattered every where the seed of the Gospel. Again, Matthew calls it the Gospel

HARMONY OF THE EVANGELISTS

of the kingdom, by which the kingdom of God is established among men for their

salvation. True and eternal happiness is thus distinguished from the prosperity and

joys of the present life.

When Matthew says, that Christ healed every disease, the meaning is, that he

healed every kind of disease. We know, that all who were diseased were not cured;

but there was no class of diseases, that was ever presented to him, which he did

not heal. An enumeration is given of particular kinds of diseases, in which Christ

displayed his power. Demoniacs ({διαμονιζομένοι}) is a name given in Scripture,

not to all indiscriminately who are tormented by the devil, but to those who, by a

secret vengeance of God, are given up to Satan, so that he holds possession of their

minds and of their bodily senses. Lunatics ({σεληνιαζομένοι})342 is the name given

to those, in whom the strength of the disease increases or diminishes, according to

the waxing or waning of the moon, such as those who are afflicted with epilepsy,343

or similar diseases. As we know, that diseases of this sort cannot be healed by

natural means, it follows that, when Christ miraculously healed them, he proved his

divinity.

342{Σεληνιάζομαι}, like the adjective {σεληνιαχὸς}, is derived from {σελήνη}, the moon. Among, the Greeks and Romans,

as well as among the Jews, certain violent diseases, the variations of which could not be easily explained, were supposed to be

affected by the phases of the moon. Till lately, mental derangement was universally believed among ourselves to be influenced

by similar causes; if indeed there be not some who still defend that opinion by plausible arguments. Scripture was not. intended

to determine questions of physical science, in which inductive reasoning is a sufficient guide, but to declare those truths, which

could never have been known without an express revelation. The term {σεληνιαζομένοι}, in this and similar passages, does not

imply, that the sacred writers supported the common opinion, any more than the English word lunatic, used with equal freedom

by philosophers and by the unlearned, countenances an exploded theory, — any more, in short, than the popular use of the

phrases, the rising and setting of the sun, expresses a belief that it is the motion of the sun, and not of the earth, that produces

the succession of day and night. — Ed.

343"Comitiali morbo." The Romans gave the name of comitialis morbus to this disease, in consequence of the singular fact, that their comitia, or public assemblies, were instantly broken up, when any one present was seized with a fit of epilepsy. — Ed.

Mark 1:21-28;Luke 4:31-36

MARK 1:21-28; LUKE 4:31-36

Mark 1:21-28

Luke 4:31-36

21. And they entered into Capernaum, and immediately on the Sabbaths, enter-

ing into the synagogue, he taught. 22. And they were astonished at his doctrine;

for he was teaching them, as one invested with authority, and not as the Scribes.

23. And there was in their synagogue a man liable to an unclean spirit, who cried

out, 24. Saying, Ah! what have I to do with thee, Jesus of Nazareth? Art thou come

to destroy us? I know thee who thou art, the Holy One of God. 25. And Jesus re-

buked him, saying, Hold they peace, and go out of him. 26. And when the unclean

spirit had torn him, and had cried with a loud voice, he went out from him. 27. And

all were astonished, so that they inquired among themselves, saying, What is this?

What new doctrine is this? for with authority he commandeth even the unclean spir-

its, and they obey him. 28. And immediately his fame went out into every part of

Galilee.

31. And he went down to Capernaum, a city of Galilee, and there he taught them

on the Sabbath-day: 32. And they were astonished at his doctrine: for his word was

accompanied with power. 33. And there was in the synagogue a man having a spirit

of an unclean devil: and he cried out with a loud voice, 34. Saying, Ah! what have

we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who

thou art, the Holy One of God. 35. And Jesus rebuked him, saying, Holy thy peace,

and go out of him. And when the devil had thrown him down in the midst, he went

out of him, and hurt him nothing. 36. And trembling came upon all, and they talked

among themselves, saying, What speech is this? for with authority and power he

commandeth the uclean spirits, and they go out.

This demoniac was probably one of that multitude, which was mentioned, a little

before, by Matthew 4:24. Yet the narrative of Mark and Luke is not superfluous: for

they relate some circumstances, which not only present the miracle in a more striking

light, but also contain useful instruction. The devil dexterously acknowledges, that

Christ is the Holy One of God, in order to insinuate into the minds of men a suspicion,

HARMONY OF THE EVANGELISTS

that there was some secret understanding between him and Christ. By such a trick

he has since endeavored to make the Gospel suspected, and, in the present day, he

is continually making similar attempts. That is the reason why Christ rebukes him.

It is, no doubt, possible, that this confession was violently extorted from him: but

there is no inconsistency between the two suppositions, that he is forced to yield to

the power of Christ, and therefore cries out that he is the Holy One of God, — and yet

that he cunningly attempts to shroud in his own darkness the glory of Christ. At the

same time, we must observe that, while he flatters Christ in this manner, he indirectly

withdraws himself from his power, and in this way contradicts himself. For why was

Christ sanctified by the Father, but that he might deliver men from the tyranny of the

devil, and overturn his kingdom? But as Satan cannot endure that power, which he

feels to be destructive to himself, he would desire that Christ should satisfy himself

with an empty title, without exercising it on the present occasion.344

Mark 1:22; Luke 4:32. And they were astonished at his doctrine The meaning

of the Evangelists is, that the power of the Spirit shone in the preaching345 of Christ

with such brightness, as to extort admiration even from irreligious and cold hearers.

Luke says, that his discourse was accompanied with power, that is, full of majesty.

Mark expresses it more fully, by adding a contrast, that it was unlike the manner of

teaching of the Scribes As they were false expounders of Scripture, their doctrine was

literal and dead, breathed nothing of the power of the Spirit, and was utterly destitute

of majesty. The same kind of coldness may be now observed in the speculative

theology of Popery. Those masters do indeed thunder out whatever they think proper

in a sufficiently magisterial style; but as their manner of discoursing about divine

things is so profane, that their controversies exhibit no traces of religion, what they

bring forward is all affectation and mere drivelling: for the declaration of the Apostle

Paul holds true, that the kingdom of God is not in word, but in power, (1 Corinthians

4:20.) In short, the Evangelists mean that, while the manner of teaching, which then

prevailed, was so greatly degenerated and so extremely corrupted, that it did not

impress the minds of men with any reverence for God, the preaching of Christ was

eminently distinguished by the divine power of the Spirit, which procured for him

the respect of his hearers. This is the power, or rather the majesty and authority, at

which the people were astonished.

Luke 4:33. A man having a spirit of an unclean devil. This mode of expression,

which Luke employs, conveys the idea, that the man was driven by the impulse of

the devil. By the permission of God, Satan had seized the faculties of his soul in such

a manner, as to drive him not only to speak, but to perform other movements, at

his pleasure. And thus, when the demoniacs speak, the devils, who have received

permission to tyrannise, speak in them and by them. The title, Holy One of God, was

probably taken from a manner of speaking, which was, at that time, in ordinary and

general use. The Messiah was so called, because he was to be distinguished and

344"Mais pource que Satan ne pent endurer ceste vertue et puissance, aquelle il sait estre le destruire et ruiner, il voudroit bien que Christ se contenant d'un beau titre en l'air, se reposast, et se deportast de luy rien faire." — "But because Satan cannot endure that power and might, which he knows to be to destroy and ruin him, he would rather wish that Christ, satisfying himself with a fine title in the air, should take repose, and refrain from doing any thing to him.

345"En la facon d'enseigner de Jesus Christ;" — "in Jesus Christ's manner of teaching."

JOHN CALVIN

separated from all others, as endued with eminent grace, and as the Head of the

whole Church.

Mark 1:26 When the unclean spirit had torn him Luke uses a milder phrase, when

the devil had thrown him down: but they agree perfectly as to the meaning; for the

design of both was to show, that the devil went out of the man in a violent manner.

He threw down the unhappy man, as if he had intended to tear him: but Luke says

that the attempt was unsuccessful; for he hurt him nothing Not that the attack was,

in no degree whatever, attended by injury, or at least by some feeling of pain; but

that the man was afterwards delivered from the devil, and restored to perfect health.

Luke 4:36. And trembling came upon all This is the result of the miracle. They

are compelled to acknowledge that there is in Christ something more than man, and

justly trace the glory and power of the miracle to his doctrine. What speech is this,

they say, which even the devils themselves are forced to obey?

Mark 1:27 What new doctrine is this? They call it new doctrine, not by way of

reproach, but as an acknowledgment, that there was something in it unusual and

extraordinary. It is not for the sake of blame, or to lessen its credit, that they speak

of it as new. This is rather a part of their admiration, that they pronounce it to be

not common or ordinary. Their only fault lies in this, that they remain in their state

of hesitation,346 whereas the children of God ought to make increasing progress.

346"En leur doute et estonnement." — "In their doubt and astonishment."

Matthew 8:14-18;Mark 1:29-39;Luke 4:38-44

MATTHEW 8:14-18; MARK 1:29-39; LUKE 4:38-44

Matthew 8:14-18

Mark 1:29-39

Luke 4:38-44

14. And when Jesus had come into Peter's house, he saw his mother-in-law lying

in bed, and afflicted with fever. 15. And he touched her hand, and the fever left her,

and she arose and waited on them. 16. And when the evening had approached, they

brought to him many demoniacs, and he cast out the spirits by his word, and healed

all that were diseased: 17. That it might be fulfilled which was spoken by Isaiah the

prophet, when he saith, He hath taken our diseases. 18. And when Jesus had seen

great multitudes around him, he commanded that they should depart to the other

side.

29. And immediately going out of the synagogue, they came, with James and John,

into the house of Simon and Andrew. 30. And Simon's mother-in-law lay afflicted

with fever and immediately they speak to him about her. 31. And approaching, he

raised her, by taking her hand, and the fever immediately left her, and she waited

on them. 32. And in the evening, when the sun had set, they brought to him all

who were diseased, and who were possessed by devils. 33. And the whole city was

assembled at the door. 34. And hehealed many that were ill of various diseases, and

cast out many devils: and he did not permit the devils to say that they knew him.

35. And in the morning, while it was still very dark, Jesus, when he had risen, went

out, and departed into a desert place, and there prayed. 36. And Simon followed

him, as also those who were with him. 37. And when they had found him, they said

to him, All seek thee. 38. And he saith to them, Let us go into the adjoining villages,

that I preach there also: for on this account I came out. 39. And he preached in their

synagogues in all Galilee, and cast out devils.

38. And when Jesus had risen out of the synagogue, he entered into Simon's

house. And Simon's mother-in-law was held by a great fever, and they besought

him for her. 39. And standing over her, he rebuked the fever, and the fever left her:

and immediately rising, she waited on them. 40. And when the sun was setting,

JOHN CALVIN

all, who had persons laboring under various diseases, brought them to him: and he,

laying hands upon each, healed them. 41. And the devils went out of many, crying

and saying, Thou art Christ, the Son of God. And, rebuking, he did not permit them

to speak those things, that they knew that he was Christ. 42. And when it was day,

going out, he went into a desert place, and multitudes sought him: and came even

to him, and held him, that he might not depart from them. 43. To whom he saith, I

must also preach the kingdom of God in other cities: for on this account am I sent.

44. And he preached in the synagogues of Galilee.

Mark 1:29. They came, with James and John, into the house of Simon and An-

drew. There is reason to conjecture, that Matthew does not relate this history in

its proper order: for Mark expressly states, that there were only four disciples who

attended Christ. Besides, when he left the synagogue, he went straight to Peter's

house; which also shows clearly, that Matthew did not observe, with exactness, the

order of time. The Evangelists appear to have taken particular notice of this miracle;

not that, in itself, it was more remarkable, or more worthy of being recorded, than

other miracles, — but because, by means of it, Christ gave to his disciples a private

and familiar illustration of his grace. Another reason was, that the healing of one

woman gave occasion to many miracles, so that they came to him in great numbers,

from every direction, to implore his assistance. A single word, in Luke's narrative,

presents to us more strikingly the power which Christ displayed; for he says, that Si-

mon's mother-in-law was held by a GREAT fever. It was a clearer and more affecting

proof of divine power, that, in a moment, and by a single touch, he removed a strong

and violent disease. He might have done it by the slightest expression of his will;

but he touched her hand, (Matthew 8:15,) either to mark his affection, or because

he was aware that this sign was, at that time, advantageous: for we know, that he

freely used outward signs, when the time required them.

Luke 4:39. He rebuked the fever. To a person not well acquainted with Scrip-

ture this mode of expression may appear harsh; but there were good reasons for

employing it. Fevers and other diseases, famine, pestilence, and calamities of every

description, are God's heralds,347 by whom he executes his judgments. Now, as he

is said to send such messengers by his command and pleasure, so he also restrains

and recalls them whenever he pleases. The manner in which he healed them is not

mentioned by Matthew and Mark: but Luke says, that it was by laying hands on each

of them. Under the Law, this was a sign of reconciliation; and, therefore, it was not

improperly, or unseasonably, that Christ laid hands on those whom he freed from

the curse of God. It was also a solemn rite of consecration, as will afterwards be

more fully explained. But I interpret Christ's laying hands on the sick, as meaning

simply, that he recommended them to the Father, and thus obtained for them grace

and deliverance from their diseases.

Matthew 8:17. That it might be fulfilled which was spoken by Isaiah the prophet.

This prediction has the appearance of being inappropriate, and even of being tor-

tured into a meaning which it does not bear: for Isaiah does not there speak of mir-

acles, but of the death of Christ, — and not of temporal benefits, but of spiritual and

347"Les sergens de Dieu;" — "God's bailiffs."

HARMONY OF THE EVANGELISTS

eternal grace. Now, what is undoubtedly spoken about the impurities of the soul,

Matthew applies to bodily diseases. The solution is not difficult, if the reader will

only observe, that the Evangelist states not merely the benefit conferred by Christ

on those sick persons, but the purpose for which he healed their diseases. They

experienced in their bodies the grace of Christ, but we must look at the design: for

it would be idle to confine our view to a transitory advantage, as if the Son of God

were a physician of bodies. What then? He gave sight to the blind, in order to show

that he is "the light of the world," (John 8:12.) He restored life to the dead, to prove

that he is "the resurrection and the life," (John 11:25.) Similar observations might

be made as to those who were lame, or had palsy. Following out this analogy, let us

connect those benefits, which Christ bestowed on men in the flesh, with the design

which is stated to us by Matthew, that he was sent by the Father, to relieve us from

all evils and miseries.

Mark 1:34. He did not permit the devils to speak. There might be two reasons

why he did not permit them: a general reason, because the time of the full revela-

tion was not yet come; and a special reason, which we hinted at a little ago, that he

refused to have, as heralds and witnesses of his divinity, those whose praise could

have no other effect than to soil and injure his character. This latter reason is un-

doubtedly true: for he must have known, that the prince of death, and his agents,

are in a state of irreconcileable enmity with the Author of eternal salvation and life.

Matthew 8:18 And when Jesus had seen great multitudes about him. Matthew, I

have no doubt, touches briefly what the others explain in a more ample and copious

narrative. The other two state a circumstance, which is not noticed by Matthew that

Christ withdrew privately, for the sake of retirement, into a desert place, before it

was daylight. Mark afterwards says, that Peter informed him, all seek, thee; and

Luke says, that multitudes came to that place. Again, Matthew says, that he passed

over to the other side, while the other two say, that he passed through all Galilee, to

preach in every place. But the other side, or, the farther bank, ({τὸ} {πέραν},) does

not, I think, denote what was strictly the opposite side, but refers to that curvature

of the lake, which was below Capernaum. In this way, he crossed over to another

part of the lake, and yet did not go out of Galilee.

Mark1:38. For on this account I came out. Luke 4:43. For on this account

am I sent. These words deserve our attention: for they contain a declaration of

his earnest desire to fulfill his office. But it will perhaps be asked, is it better that

the ministers of the Gospel should run here and there, to give only a slight and

partial taste of it in each place, or that they should remain, and instruct perfectly

the hearers whom they have once obtained? I reply. The design of Christ, which

is here mentioned, was agreeable to the injunction and call of the Father, and was

founded on the best reasons. For it was necessary that Christ should travel, within

a short period, throughout Judea, to awaken the minds of men, on all sides, as if by

the sound of a trumpet, to hear the Gospel. But on this subject we must treat more

fully under another passage.

Mark 3:13-19;Luke 6:12-19

MARK 3:13-19; LUKE 6:12-19

Mark 3:13-19

Luke 6:12-19

13. And he went up into a mountain, and called to him whom he would: and they

came to him. 14. And he appointed twelve to be with him, and send them forth

to preach, 15. And to have powers of healing diseases, and of casting out devils.

16. And to Simon he gave the name Peter. 17. And James th son of Zebedee, and

John, the brother of James: and he gave them the names of Boanerges, which is, The

sons of thunder. 18. And Andrew, and Philip, and Bartholomew, and Matthew, and

Thomas, and James (son) of Alpheus, and Thaddeus, and Simon the Canaanite, 19.

And Judas Iscariot, who also betrayed him.

12. And it happened in those days, he went out into a mountain to pray, and

he spent the whole night in prayer to God. 13. And when it was day, he called his

disciples, and chose twelve from among them, whom he also called Apostles: 14.

Simon, whom he also called Peter, and Andrew his brother, James and John, Philip

and Bartholomew, 15. Matthew and Thomas, James (son) of Alpheus, and Simon,

who is called Zelotes, 16. And Judas (brother) of James, and Judas Iscariot, who also

was the traitor. 17. And going down with them, he stood in a plain, and a multitude

of his disciples, and a very great multitude of people out of all Judea and Jerusalem,

and from the sea coast of Tyre and Sidon. 18. Who had come to hear him, and to be

healed from their diseases, and those who were tormented by unclean spirits were

healed. 19. And the whole multitude sought to touch him, for virtue went out of him,

and healed all.

Mark 3:13. And he went up into a mountain. By this election he does not yet

ordain them to be Apostles, to enter immediately into the discharge of their office,

but merely admits them to enjoy his private instructions348 with a view to the apos-

tleship. Commentators have fallen into a mistake here, by confounding those pas-

sages with the tenth chapter of the Gospel by Matthew. For the plain meaning of the

words is, that they are only destined to a future commission, the bestowal of which

348"Pour ses disciples et escoliers domestiques;" — "for his disciples and private scholars."

HARMONY OF THE EVANGELISTS

is recorded by Matthew; and Mark and Luke will be found afterwards relating, in its

proper place, the mission which Matthew there describes. And we need not wonder,

if their heavenly Master chose to train and accustom them gradually to so arduous

an employment: for, even by a long course of instruction, their ignorance could not

be corrected.

Both the Evangelists say, that Christ went up into a mountain. Luke explains the

cause to have been, that he might pray with greater freedom in his retirement, which

he was accustomed to do frequently, as is evident from other passages. Now, this

example ought to be regarded by us as a perpetual rule, to begin with prayer, when

we are about to choose pastors to churches: otherwise, what we attempt will not

succeed well. And certainly our Lord prayed, not so much on his own account, as

to lay down a rule for us. We are deficient in prudence and skill; and though our

sagacity were of the highest order, nothing is more easy than to be deceived in this

matter. Granting that we were in no danger of mistake, if the Lord does not regulate

our affections, with what force, or rather violence, shall we be carried away349 by

favor and prepossession, or hatred or ambition? Besides, though the election were

conducted in the very best manner, all will be unsuccessful, unless the Lord take

under his guidance those who are elected, and furnish them with the necessary

gifts. "What then?" it will be said, "did not Christ earnestly implore the Father to

preside in the election?" This I readily acknowledge, and I have also to state, that

this was a declaration and acknowledgment of his care for his Church. Accordingly,

he did not pray to the Father in the ordinary manner, but spent the whole night in

prayer. But if he, who was full of the Holy Spirit, (John 3:34,) implored the Father,

with such ardor and earnestness, to preside in the election, how much greater need

have we to do so?

He called to him whom he would. By this expression, I have no doubt, Mark

conveys to us the instruction, that it was to the unmixed grace of Christ, and not to

any excellence of their own, that they were indebted for receiving so honorable an

office: for, if you understand him to say, that those were chosen, who were more

excellent than others, this will not apply to Judas. The meaning, therefore, is the

apostle-ship was not bestowed on account of any human merits; but, by the free

mercy of God, persons, who were altogether unworthy of it, were raised to that

high rank; and thus was fulfilled what Christ says on another occasion, "Ye have not

chosen me, but I have chosen you," (John 15:16.) To the same effect Paul frequently

speaks, extolling the purpose of God in bestowing on him the apostleship, (Ephesians

3:7; Colossians 1:25.)

But here many questions arise. First, why did our Lord deliberately choose Judas,

who, he perfectly knew, was unworthy of the honor, and would be his betrayer?

Secondly, why did God, after being so earnestly supplicated by his Son, and as if he

had given a refusal to Christ, permit a base and wicked man to find his way to the

349"Destournez et transportez hors du droit chemin;" — "turned and carried away out of the right road."

JOHN CALVIN

highest rank in his Church?350 Thirdly, why did he resolve that the first-fruits351 of

his Church should be stained by so foul a disgrace? Fourthly, how came it, that Jesus

Christ, knowingly and willingly, preferred Judas to honest and faithful ministers?

The first objection is met by the following reply. Our Lord expressly intended to

prevent future offenses, that we may not feel excessive uneasiness, when unprinci-

pled men occupy the situation of teachers in the Church, or when professors of the

Gospel become apostates. He gave, at the same time, in the person of one man,

an instance of fearful defection,352 that those who occupy a higher rank may not in-

dulge in self-complacency. At the same time, with regard to the second question, we

do not admit that our Lord suffered a refusal.353 This answer will serve also for the

third question. At the very beginning, it was judged proper to give an early demon-

stration of the future state of the Church, that weak persons might not stumble on

account of the fall of a reprobate; for it is not proper, that the stability of the Church

should depend on men. With regard to the last objection, Christ did not prefer Judas

to devout and holy disciples, but raised him to an eminence from which he was after-

wards to fall, and thus intended to make him an example and instruction to men of

every condition and of every age, that no one may abuse the honor which God has

conferred upon him, and likewise that, when even the pillars fall, those who appear

to be the weakest of believers may remain steady.

Luke 6:13. Whom also he named Apostles. This may be explained in two ways:

either that, at a subsequent period, when he introduced them into their office, he

gave them this name, — or that, with a view to their future rank, he bestowed on

them this title, in order to inform them why they were separated from the ordinary

class, and for what purpose they were destined. The latter view agrees well with the

words of Mark: for he says, that Christ appointed twelve to be with him, and to send

them forth to preach. He intended to make them his companions, that they might

afterwards receive a higher rank: for, as I have already explained, when he says, to

be with him, and to send them forth to preach, he does not mean that both were to

take place at the same time.

Mark 3:16. And to Simon he gave the name Peter. Though all Christians must

be living stones354 , of the spiritual temple, yet Christ gave this name peculiarly to

Simon, according to the measure of grace which he intended to bestow upon him.

This is not inconsistent with the shameful weakness which he manifested in denying

350"Pourquoy Dieu estant prie et requis si ardemment par son Fils, asouffert qu'un mechant et mal-heureux traitre fust eleve au rang le plus honorable de son Eglise, comme si Jesus Christ n'eust point este exauce?" — "Why did God, when entreated and requested so earnestly by his Son, permit a wicked and unhappy traitor to be elevated to the most honorable rank in his Church, as if Jesus Christ had not been listened to?"

351"Les premices et premier commencement de son Eglise;" — "the first-fruits and first beginning of his Church."

352"Un revoltement et cheute horrible;" — "a dreadful rebellion and fall." 353"Cependant nous ne dirons pas que Christ a este esconduit, veu que le pere par un conseil admirable, mettant un diable en la compagnie d'onze Anges, a toutesfois tellement modere l'issue, que la cheute de cestuy-la a plustost conferme que non pas esbranle la foyde son Eglise." — "Yet we will not say that Christ was refused, since the Father, by a wonderful purpose, putting a devil into the company of eleven angels, has, at the same time, so guided the result, that the fall of this man, instead of shaking, has rather confirmed, the faith of his Church."

354This alludes to the Greek word {Πέτρος}, (Peter,) which literally signifies a stone. We shall afterwards find

(Matthew 16:18) that our Lord makes express reference to the meaning of the name. — Ed.

HARMONY OF THE EVANGELISTS

his Lord: for this title showed his invincible power and steadiness, which continued

till his death. Yet it is absurd in the Papists to infer from this, that the Church is

founded on him, as will afterwards be more fully explained, (Matthew 16:18.) Christ

called the sons of Zebedee sons of thunder, because he was to give them a powerful

voice, that they might thunder throughout the whole world. 355 And that thunder is

heard, in the present day, from the mouth of John. As to his brother, there can be no

doubt that, so long as he lived, he shook the earth. The word has been corrupted:

for the full pronunciation would be {( ,}בני{ }רגשBenae-regesh;)356 but the changes

which words undergo in passing into other languages are well known.

355"Afin qu'ils tonnassent par tout le monde en preschant;" — "in order that they might thunder throughout the whole world in preaching."

356Philologists have been a good deal perplexed by this word. There is even some diﬀiculty in settling the Greek orthography: for conflicting manuscripts present us with the various forms of {Βοανηργές}, {Βοανεργής}, and {Βοανεργείς}. The name is unquestionably of Hebrew origin. Some of the derivations, which

have been given, are so far-fetched as not to deserve refutation. There is plausibility in Jerome's hypothesis, that it comes from

,{( }רעםRagam,) thunder. But the substitution of final, {ς} for {μ} has never been satisfactorily explained. Admitting that {ές}

or {ής}, is a Greek termination, the absence of the final and radical Mem ({)}םis too violent a supposition. After many trials,

scholars are pretty nearly agreed, that they must return to the derivation which is suggested by our author, and which some

writers have illustrated and defended by a considerable array of learning. — Ed.

Matthew 5:1-12;Luke 6:20-26

MATTHEW 5:1-12; LUKE 6:20-26

Matthew 5:1-12

Luke 6:20-26

1. And when Jesus had seen the multitudes, 357 he went up into a mountain, and

when he had sat down, his disciples approached to him. 2. And opening his mouth, 358 he taught them, saying, 3. Happy are the poor in spirit: for their is the kingdom

of heaven. 4. Happy are they who mourn: for they shall receive consolation. 5.

Happy are the meek: for they shall receive the earth by inheritance. 359 6. Happy

are they who hunger and thirst after righteousness: for they shall be satisfied. 7.

Happy are the merciful: for they shall obtain mercy. 360 8. Happy are those who are

of a pure heart: for they shall see God. 9. Happy are the peace-makers: for they

shall be called the children of God. 10. Happy are those who suffer persecution on

account of righteousness: for theirs is the kingdom of heaven. 11. Happy are you,

when they shall throw reproaches on you, and shall persecute you, and lying, shall

speak every evil word against you on my account. 12. Rejoice ye, and leap for joy:

for your reward is great in heaven: for so did they persecute the prophets who were

before you.

20. And he, lifting up his eyes on the disciples, said, Happy (are ye) poor: for yours

is the kingdom of God. 21. Happy are ye who hunger now: for ye shall be satisfied.

Happy are ye who weep now: for ye shall laugh. 22. Happy shall ye be when men

shall hate you, and shall separate you, and shall load you with reproaches, and shall

cast out your name as evil, on account of the Son of Man. 23. Rejoice ye in that day,

and leap for joy: for, lo, your reward is great in heaven: for according to these things

their fathers did to the prophets. 24. But woe to you (who are) rich: for you have

your consolation. 25. Woe to you who are filled: for you shall hunger. Woe to you

who laugh now: for ye shall mourn and weep. 26. Woe to you, when all men shall

357"Jesus donques royant la foulle;" — "Jesus then seeing the crowd." 358"Et luy apres avoir ourerr sa bouche, les enseignoit." — "And he, after having opened his mouth, taught them."

359"Car ils possederont la terre." — "For they shall possess the earth." 360"Car misericorde leur sera faite." — "For mercy shall be shown to them."

HARMONY OF THE EVANGELISTS

applaud you: for according to these things their fathers did to the false prophets.

Matthew 5:1. He went up into a mountain. Those who think that Christ's sermon,

which is here related, is different from the sermon contained in the sixth chapter of

Luke's Gospel, rest their opinion on a very light and frivolous argument. Matthew

states, that Christ spoke to his disciples on a mountain, while Luke seems to say,

that the discourse was delivered on a plain. But it is a mistake to read the words of

Luke, he went down with them, and stood in the plain, (Luke 6:17,) as immediately

connected with the statement that, lifting up his eyes on the disciples, he spoke thus.

For the design of both Evangelists was, to collect into one place the leading points

of the doctrine of Christ, which related to a devout and holy life. Although Luke

had previously mentioned a plain, he does not observe the immediate succession

of events in the history, but passes from miracles to doctrine, without pointing out

either time or place: just as Matthew takes no notice of the time, but only mentions

the place. It is probable, that this discourse was not delivered until Christ had chosen

the twelve: but in attending to the order of time, which I saw that the Spirit of God

had disregarded, I did not wish to be too precise. Pious and modest readers ought

to be satisfied with having a brief summary of the doctrine of Christ placed before

their eyes, collected out of his many and various discourses, the first of which was

that in which he spoke to his disciples about true happiness.

2. Opening his mouth. This redundancy of expression ({πλεονασμὸς}) partakes

of the Hebrew idiom: for what would be faulty in other languages is frequent among

the Hebrews, to say, He opened his mouth, instead of, He began to speak. Many

look upon it as an emphatic mode of expression, employed to draw attention to

any thing important and remarkable, either in a good or bad sense, which has been

uttered: but as some passages of Scripture countenance an opposite view, I prefer

the former exposition. I shall also dismiss the ingenious speculation of those, who

give an allegorical turn to the fact of our Lord teaching his disciples on a mountain,

as if it had been intended to teach them to elevate their minds far above worldly

cares and employments. In ascending the mountain, his design rather was to seek a

retreat, where he might obtain relaxation for himself and his disciples at a distance

from the multitude.

Now let us see, in the first place, why Christ spoke to his disciples about true

happiness. We know that not only the great body of the people, but even the learned

themselves, hold this error, that he is the happy man who is free from annoyance,

attains all his wishes, and leads a joyful and easy life. At least it is the general opinion,

that happiness ought to be estimated from the present state.361 Christ, therefore, in

order to accustom his own people to bear the cross, exposes this mistaken opinion,

that those are happy who lead an easy and prosperous life according to the flesh.

For it is impossible that men should mildly bend the neck to bear calamities and

reproaches, so long as they think that patience is at variance with a happy life. The

only consolation which mitigates and even sweetens the bitterness of the cross and

of all afflictions, is the conviction, that we are happy in the midst of miseries: for our

patience is blessed by the Lord, and will soon be followed by a happy result.

361"Par l'estat de la vie presente;" — "by the state of the present life."

JOHN CALVIN

This doctrine, I do acknowledge, is widely removed from the common opinion: but

the disciples of Christ must learn the philosophy of placing their happiness beyond

the world, and above the affections of the flesh. Though carnal reason will never

admit what is here taught by Christ, yet he does not bring forward any thing imagi-

nary, — as the Stoics362 were wont, in ancient times, to amuse themselves with their

paradoxes, — but demonstrates from the fact, that those persons are truly happy,

whose condition is supposed to be miserable. Let us, therefore remember, that the

leading object of the discourse is to show, that those are not unhappy who are op-

pressed by the reproaches of the wicked, and subject to various calamities. And not

only does Christ prove that they are in the wrong, who measure the happiness of

man by the present state, because the distresses of the godly will soon be changed

for the better; but he also exhorts his own people to patience, by holding out the

hope of a reward.

3. Happy are the poor in spirit. Luke 6:20. Happy (are ye) poor. Luke gives

nothing more than a simple metaphor: but as the poverty of many is accursed and

unhappy, Matthew expresses more clearly the intention of Christ. Many are pressed

down by distresses, and yet continue to swell inwardly with pride and cruelty. But

Christ pronounces those to be happy who, chastened and subdued by afflictions,

submit themselves wholly to God, and, with inward humility, betake themselves to

him for protection. Others explain the poor in spirit to be those who claim nothing

for themselves, and are even so completely emptied of confidence in the flesh, that

they acknowledge their poverty. But as the words of Luke and those of Matthew

must have the same meaning, there can be no doubt that the appellation poor is

here given to those who are pressed and afflicted by adversity. The only difference

is, that Matthew, by adding an epithet, confines the happiness to those only who,

under the discipline of the cross, have learned to be humble.

For theirs is the kingdom of heaven. We see that Christ does not swell the minds

of his own people by any unfounded belief, or harden them by unfeeling obstinacy,

as the Stoics do, but leads them to entertain the hope of eternal life, and animates

them to patience by assuring them, that in this way they will pass into the heavenly

kingdom of God. It deserves our attention, that he only who is reduced to nothing in

himself, and relies on the mercy of God, is poor in spirit: for they who are broken or

overwhelmed by despair murmur against God, and this proves them to be of a proud

and haughty spirit.

4. Happy are they that mourn. This statement is closely connected with the

preceding one, and is a sort of appendage or confirmation of it. The ordinary belief is,

that calamities render a man unhappy. This arises from the consideration, that they

constantly bring along with them mourning and grief. Now, nothing is supposed to be

more inconsistent with happiness than mourning. But Christ does not merely affirm

that mourners are not unhappy. He shows, that their very mourning contributes to

362Stoics were an ancient sect of philosophers, and received their name from the Stoa, ({στοὰ},)

or portico, in which Zeno, their master, delivered his instructions. The paradoxes referred to by Calvin are such as the following:

that the distinction between pleasure and pain is imaginary; that happiness does not at all depend on outward circumstances;

and that whoever chooses to acquire an absolute command over his passions may make himself perfectly happy in the present

life. — Ed.

HARMONY OF THE EVANGELISTS

a happy life, by preparing them to receive eternal joy, and by furnishing them with

excitements to seek true comfort in God alone. Accordingly, Paul says,

"We glory in tribulations also knowing that tribulation produces patience, and pa-

tience experience, and experience hope: and hope maketh not ashamed," (Romans

5:3-5.)

5. Happy are the meek By the meek he means persons of mild and gentle dispo-

sitions, who are not easily provoked by injuries, who are not ready to take offense,

but are prepared to endure anything rather than do the like actions to wicked men.

When Christ promises to such persons the inheritance of the earth, we might think

it exceedingly foolish. Those who warmly repel any attacks, and whose hand is

ever ready to revenge injuries, are rather the persons who claim for themselves the

dominion of the earth. And experience certainly shows that, the more mildly their

wickedness is endured, the more bold and insolent does it become. Hence arises the

diabolical proverb, that "We must howl with the wolves, because the wolves will im-

mediately devour every one who makes himself a sheep." But Christ places his own

protection, and that of the Father, in contrast with the fury and violence of wicked

men, and declares, on good grounds, that the meek will be the lords and heirs of the

earth The children of this world never think themselves safe, but when they fiercely

revenge the injuries that are done them, and defend their life by the "weapons of

war," (Ezekiel 32:27.) But as we must believe, that Christ alone is the guardian of

our life, all that remains for us is to "hide ourselves under the shadow of his wings,"

(Psalm 17:8.) We must be sheep, if we wish to be reckoned a part of his flock.

It will perhaps be objected, that what has been now said is contradicted by expe-

rience. I would first suggest that it be considered, how greatly ferocious363 people

are disturbed by their own restlessness. While they lead so stormy a life, though

they were a hundred times lords of the earth, while they possess all, they certainly

possess nothing. For the children of God, on the other hand, I answer, that though

they may not plant their foot on what is their own, they enjoy a quiet residence on

the earth. And this is no imaginary possession;364 for they know, that the earth,

which they inhabit, has been granted to them by God. Besides, the hand of God is

interposed to protect them against the violence and fury of wicked men. Though

exposed to every species of attack, subject to the malice of wicked men, surrounded

by all kinds of danger, they are safe under the divine protection. They have already

a foretaste, at least, of this grace of God; and that is enough for them, till they enter,

at the last day, into the possession of the inheritance365 of the world.

6. Happy are they who hunger To hunger and thirst is here, I think, used as a fig-

urative expression,366 and means to suffer poverty, to want the necessaries of life,

and even to be defrauded of one's right. Matthew says, who thirst after righteous-

ness, and thus makes one class stand for all the rest. He represents more strongly the

363"Les gens fiers et farouches;" — "proud and ferocious people. 364"Ce nest as une possession lma name et en l'air." — "It is not an imaginary possession, and in the air."

365"De la seigneurie de tout le monde;" — "of the lordships of all the world." 366"Par une figure qu'on appelle Synecdoche;" — "by a figure which is called Synecdoche," in which a part is put for the whole.

JOHN CALVIN

unworthy treatment which they have received, when he says that, though they are

anxious, though they groan, they desire nothing but what is proper. "Happy are they

who, though their wishes are so moderate, that they desire nothing to be granted

to them but what is reasonable, are yet in a languishing condition, like persons who

are famishing with hunger." Though their distressing anxiety exposes them to the

ridicule of others, yet it is a certain preparation for happiness: for at length they

shall be satisfied God will one day listen to their groans, and satisfy their just desires

for to Him, as we learn from the song of the Virgin, it belongs to fill the hungry with

good things, (Luke 1:53.)

7. Happy are the merciful This paradox, too, contradicts the judgment of men.367

The world reckons those men to be happy, who give themselves no concern about

the distresses of others, but consult their own ease. Christ says that those are happy,

who are not only prepared to endure their own afflictions, but to take a share in the

afflictions of others, — who assist the wretched, — who willingly take part with those

who are in distress, — who clothe themselves, as it were, with the same affections,

that they may be more readily disposed to render them assistance. He adds, for they

shall obtain mercy, — not only with God, but also among men, whose minds God will

dispose to the exercise of humanity.368 Though the whole world may sometimes be

ungrateful, and may return the very worst reward to those who have done acts of

kindness to them, it ought to be reckoned enough, that grace is laid up with God for

the merciful and humane, so that they, in their turn, will find him to be gracious and

merciful, (Psalm 103:8; 145:8.)

8. Happy are they who are of a pure heart We might be apt to think, that what

is here stated by Christ is in accordance with the judgment of all. Purity of heart is

universally acknowledged to be the mother of all virtues. And yet there is hardly

one person in a hundred, who does not put craftiness in the place of the greatest

virtue. Hence those persons are commonly accounted happy, whose ingenuity is

exercised in the successful practice of deceit, who gain dexterous advantages, by

indirect means, over those with whom they have intercourse. Christ does not at

all agree with carnal reason, when he pronounces those to be happy, who take no

delight in cunning, but converse sincerely with men, and express nothing, by word

or look, which they do not feel in their heart. Simple people are ridiculed for want of

caution, and for not looking sharply enough to themselves. But Christ directs them

to higher views, and bids them consider that, if they have not sagacity to deceive in

this world, they will enjoy the sight of God in heaven.

9. Happy are the peacemakers By peacemakers he means those who not only

seek peace and avoid quarrels, as far as lies in their power, but who also labor to

settle differences among others, who advise all men to live at peace, and take away

every occasion of hatred and strife. There are good grounds for this statement. As

it is a laborious and irksome employment to reconcile those who are at variance,

persons of a mild disposition, who study to promote peace, are compelled to endure

367"Ceci aussi est un paradoxe, c'est a dire, une sentence contraire au jugement commun des hommes." — "This also is a paradox, that is to say, a sentiment contrary to the general opinion of men."

368"A douceur et compassion;" — "to mildness and compass

HARMONY OF THE EVANGELISTS

the indignity of hearing reproaches, complaints, and remonstrances on all sides.

The reason is, that every one would desire to have advocates, who would defend

his cause. That we may not depend on the favor of men, Christ bids us look up

to the judgment of his Father, who is the God of peace, (Romans 15:33,) and who

accounts us his children, while we cultivate peace, though our endeavors may not

be acceptable to men: for to be called means To Be Accounted the children of God

10. Happy are they who suffer persecution The disciples of Christ have very

great need of this instruction; and the more hard and disagreeable it is for the flesh

to admit it, the more earnestly ought we to make it the subject of our meditation.

We cannot be Christ's soldiers369 on any other condition, than to have the greater

part of the world rising in hostility against us, and pursuing us even to death. The

state of the matter is this. Satan, the prince of the world, will never cease to fill his

followers with rage, to carry on hostilities against the members of Christ. It is, no

doubt, monstrous and unnatural, that men, who study to live a righteous life, should

be attacked and tormented in a way which they do not deserve. And so Peter says,

"Who is he that will harm you,

if ye be followers of that which is good?"

(1 Peter 3:13.)

Yet, in consequence of the unbridled wickedness of the world, it too frequently

happens, that good men, through a zeal of righteousness, arouse against them the

resentments of the ungodly. Above all, it is, as we may say, the ordinary lot of Chris-

tians to be hated by the majority of men: for the flesh cannot endure the doctrine of

the Gospel; none can endure to have their vices reproved.

Who suffer on account of righteousness This is descriptive of those who inflame

the hatred, and provoke the rage, of wicked men against them, because, through

an earnest desire to do what is good and right, they oppose bad causes and defend

good ones, as far as lies in their power. Now, in this respect, the truth of God justly

holds the first rank. Accordingly, by this mark Christ distinguishes his own martyrs

from criminals and malefactors.

I now return to what I said a little before, that as, all that will live godly in Christ

Jesus "(Paul informs us), shall suffer persecution," (2 Timothy 3:12,) this admonition

has a general reference to all the godly. But if, at any time, the Lord spares our

weakness, and does not permit the ungodly to torment us as they would desire,

yet, during the season of repose and leisure, it is proper for us to meditate on this

doctrine, that we may be ready, whenever it shall be necessary, to enter the field,

and may not engage in the contest till we have been well prepared. As the condition

of the godly, during the whole course of this life, is very miserable, Christ properly

calls them to the hope of the heavenly life. And here lies the main difference between

Christ's paradox and the ravings of the Stoics, who ordered that every man should

be satisfied in his own mind, and should be the author of his own happiness: while

Christ does not suspend our happiness on a vain imagination, but rests it on the hope

of a future reward.

369"Nous ne pouvons pas batailler sons l'enseigne de Jesus Christ a autre condition." — "We cannot fight under the banner of Jesus Christ on any other condition."

JOHN CALVIN

11. When they shall cast reproaches on you Luke 6:22 When men shall hate

you, and separate you, and load you with reproaches, and cast out your name as

evil By these words Christ intended to comfort those who believe in him; that they

may not lose courage, even though they see themselves to be detestable in the

eyes of the world. For this was no light temptation, to be thrown out of the Church

as ungodly and profane. Christ knew that there is no class of men more envenomed

than hypocrites, and foresaw with what furious madness the enemies of the Gospel

would attack his small and despised flock. It was therefore his will to furnish them

with a sure defense, that they might not give way, though an immense mass of

reproaches were ready to overwhelm them. And hence it appears, how little reason

there is to dread the excommunication of the Pope, when those tyrants banish us

from their synagogues, because we are unwilling to renounce Christ.

12. Rejoice ye, and leap for joy The meaning is, a remedy is at hand, that we

may not be overwhelmed by unjust reproaches: for, as soon as we raise our minds

to heaven, we there behold vast grounds of joy, which dispel sadness. The idle

reasonings of the Papists, about the word reward, which is here used, are easily

refuted: for there is not (as they dream) a mutual relation between the reward and

merit, but the promise of the reward is free. Besides, if we consider the imperfections

and faults of any good works that are done by the very best of men, there will be no

work which God can judge to be worthy of reward.

We must advert once more to the phrases, on my account, or, on account of the

Son of Man, (Luke 6:22;) and lying, shall speak every evil word against you; that

he who suffers persecution for his own fault (1 Peter 2:20) may not forthwith boast

that he is a martyr of Christ, as the Donatists, in ancient times, were delighted with

themselves on this single ground, that the magistrates were against them. And in

our own day the Anabaptists,370 while they disturb the Church by their ravings, and

slander the Gospel, boast that they are carrying the banners of Christ, when they are

justly condemned. But Christ pronounces those only to be happy who are employed

in defending a righteous cause.

For so did they persecute This was expressly added, that the apostles might not

expect to triumph without exertion and without a contest, and might not fail, when

they encountered persecutions. The restoration of all things, under the reign of

370The Anabaptists here named must not be confounded with the Baptists or Anti-poedobaptists of the present day, who are, indeed, at issue with Calvin as to the subjects and mode of baptism, but who utterly disown the Anabaptists of the sixteenth century. Our notes are restricted by the plan of this work to the elucidation of our author, and to matters of criticism and history. It would, therefore, be out of place to enter here into the merits of a doctrinal controversy, or to vindicate brethren from the heavy charge which is here implied. But we are at liberty to say, that against them Calvin brings no such charge. Nowhere does he represent a departure from his views on the ordinance of Baptism as a fundamental error, or as necessarily connected with danger to society. He alludes to sentiments, which were openly avowed by the Anabaptists, and which he viewed as striking at the root of civil government. To any one at all conversant with their history, the name instantly awakens the recollections of Munster, and of the enormities which were perpetrated there, to the disgrace of the Christian name, — enormities which none are more ready to condemn than the esteemed brethren to whom we have referred. If we seem to discover excessive solicitude to remove the appearance of calumny, our apology must be found in our deep veneration for the author, and in our conviction that he was not less distinguished by a Catholic spirit than by the other great excellencies of his character. Never was there a human breast, in which there dwelt a stronger affection for all them that love our Lord Jesus Christ in sincerity. — Ed.

HARMONY OF THE EVANGELISTS

Christ, being everywhere promised in Scripture, there was danger, lest they might

not think of warfare, but indulge in vain and proud confidence. It is evident from

other passages, that they foolishly imagined the kingdom of Christ to be filled with

wealth and luxuries.371 Christ had good reason for warning them, that, as soon as

they succeeded to the place of the prophets, they must sustain the same contests

in which the prophets were formerly engaged. The prophets who were before you

This means not only, that the prophets were before them with respect to the order

of time, but that they were of the same class with themselves, and ought therefore

to be followed as their example. The notion commonly entertained, of making out

nine distinct beatitudes, is too frivolous to need a long refutation.

Luke 6:24. Woe to you that are rich. As Luke has related not more than four

kinds of blessings, so he now contrasts with them four curses, so that the clauses

mutually correspond. This contrast not only tends to strike terror into the ungodly,

but to arouse believers, that they may not be lulled to sleep by the vain and deceitful

allurements of the world. We know how prone men are to be intoxicated by prosper-

ity, or ensnared by flattery; and on this account the children of God often envy the

reprobate, when they see everything go on prosperously and smoothly with them.

He pronounces a curse on the rich, — not on all the rich, but on those who receive

their consolation in the world; that is, who are so completely occupied with their

worldly possessions, that they forget the life to come. The meaning is: riches are so

far from making a man happy, that they often become the means of his destruction.

In any other point of view, the rich are not excluded from the kingdom of heaven,

provided they do not become snares for themselves, or fix their hope on the earth,

so as to shut against them the kingdom of heaven. This is finely illustrated by Au-

gustine, who, in order to show that riches are not in themselves a hindrance to the

children of God, reminds his readers that poor Lazarus was received into the bosom

of rich Abraham.

25. Woe to you who are filled. Woe to you who laugh now In the same sense, he

pronounces a curse on those who are satiated and full: because they are lifted up by

confidence in the blessings of the present life, and reject those blessings which are

of a heavenly nature. A similar view must be taken of what he says about laughter:

for by those who laugh he means those who have given themselves up to Epicurean

mirth, who are plunged in carnal pleasures, and spurn every kind of trouble which

would be found necessary for maintaining the glory of God.

26. Woe to you when all men shall applaud you The last woe is intended to correct

ambition: for nothing is more common than to seek the applauses of men, or, at

least, to be carried away by them; and, in order to guard his disciples against such a

course, he points out to them that the favor of men would prove to be their ruin. This

warning refers peculiarly to teachers, who have no plague more to be dreaded than

ambition: because it is impossible for them not to corrupt the pure doctrine of God,

when they, "seek to please men," (Galatians 1:10.) By the phrase, all men, Christ

must be understood to refer to the children of the world, whose applauses are wholly

371"Plein de richesses, magnificences, et delices terriennes;" — "full of riches, magnificence, and earthly luxuries."

JOHN CALVIN

bestowed on deceivers and false prophets: for faithful and conscientious ministers

of sound doctrine enjoy the applause and favor of good men. It is only the wicked

favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,)

no man who "seeks to please men" can be "the servant of Christ."

Matthew 5:13-16;Mark 9:49-50; 4:21;Luke 14:34-35; 8:16;

11:33

MATTHEW 5:13-16; MARK 9:49-50; 4:21;

LUKE 14:34-35; 8:16; 11:33

Matthew 5:13-16

Mark 9:49-50

Luke 14:34-35

13. Ye are the salt of the earth: but if salt shall become tasteless, 372 with what

shall it be salted? 373 It is good for nothing farther, than to be thrown out and trodden

down by men. 14. Ye are the light of the world: a city placed upon a mountain

cannot be hid. 15. Neither do men light a candle, and put it upon a bushel but upon

a candlestick, and it gives light to all who are in the house. 16. Let your light shine

before men, so that they may see your good works, and may glorify your Father who

is in heaven.

49. For every (man) shall be salted with fire, and every sacrifice shall be salted

with salt. 50. Salt is a good thing: but if salt shall become tasteless, with what shall

it be seasoned? Have salt in yourselves, and cultivate peace with one another.

Mark 4:21

21. And he said to them, Is a candle lighted, that it may be put under a bushel,

or under a bed? Is it not that it may be put on a candlestick?

34. Salt is good: but if salt shall have become tasteless, with what shall it be

seasoned? 35. It is not useful either for the land 374 or for the dunghill: they throw

it out. He who hath ears to hear, let him hear.

Luke 8:16

16. And no man, when he hath lighted a candle, covered it with a vessel, or

putteth it under a bed, but putteth it on a candlestick, that those who enter may see

the light.

372"Ou, s'evente;" — "or, is spoiled." 373"Ou, luy rendra-on sa saveur?" — "or, shall its taste be restored to it?" (Leviticus 2:13.) 374"Il n'est propre ne (pour mettre) en la terre, ni au fumier." — "It is not fit either (to put) on the land, nor on the dunghill."

JOHN CALVIN

Luke 11:33

33. No man lighteth a candle, and putteth it in a hidden place, nor under a bushel,

but on a candlestick, that those who enter may see the light.

Matthew 5:13. Ye are the salt of the earth. What belongs to doctrine is applied

to the persons to whom the administration of it has been committed. When Christ

calls the apostles the salt of the earth, he means, that it is their office to salt the

earth: because men have nothing in them but what is tasteless, till they have been

seasoned with the salt of heavenly doctrine. After having reminded them to what

they are called, he pronounces against them a heavy and dreadful judgment, if they

do not fulfill their duty. The doctrine, which has been entrusted to them, is shown to

be so closely connected with a good conscience and a devout and upright life, that

the corruption, which might be tolerated in others, would in them be detestable and

monstrous. "If other men are tasteless in the sight of God, to you shall be given the

salt which imparts a relish to them: but if you have lost your taste, where shall you

obtain the remedy which you ought to supply to others?"

Our Lord skillfully pursues his metaphor, by saying, that other things when they

lose their original qualities, are still useful after they have become corrupted: but

that salt becomes even hurtful, and communicates barrenness even to dunghills.375

The amount of his statement is, that it is an incurable disease, when the ministers

and teachers of the word corrupt and render themselves tasteless: for they ought to

season the rest of the world with their salt. This warning is useful, not only to min-

isters, but to the whole flock of Christ. Since it is the will of God that the earth shall

be salted by his own word, it follows, that whatever is destitute of this salt is, in his

estimation, tasteless, how much soever it may be relished by men. There is nothing

better, therefore, than to receive the seasoning, by which alone our tastelessness is

corrected. But, at the same time, let those whose business is to salt it beware lest

they encourage the world in their own folly,376 and still more, that they do not infect

it with a depraved and vicious taste.

The wickedness of the Papists is therefore intolerable:377 as if it had been the de-

sign of Christ, to allow the apostles unbounded liberty, and to make them tyrants of

souls, instead of reminding them of their duty, that they might not swerve from the

right path. Christ declares what sort of men he wishes the teachers of his Church to

be. Those who, without any proper grounds, give themselves out to be apostles,378

hide by this covering all the abominations which they are pleased to introduce; be-

cause Christ pronounced Peter, and his companions, to be the salt of the earth. They

375"Que le sel estant empire, ne fait mesmes que gaster tout, a quoi qu'on le mette, tellement qu'il corrompt mesmes les fumiers, et consume toute la grasse d'iceux." — "That salt, when it is decayed, does only spoil everything that it touches: so that it corrupts even dunghills, and consumes all their fatness."

376"De ne nourrir le monde en sa folie et fadesse;" — "not to nourish the world in their folly and tastelessness."

377"Et pourtant la malice des Papistes n'est aucunement a supporter, quand ils n'ont point de honte de couvrir de ces titres leurs Prelats mas-quez, afin que nul ne presume de rien reprendre en leurs personnes."— "And then the malice of the Papists is not at all to be endured, since they are not ashamed to cover with these titles their masked Prelates, that no one may presume to reprove any thing in their persons."

378"Des gens qui se vantent a fausses enseignes de tenir le place des apostres." — "People who boast, under false colors, of holding the place of apostles."

HARMONY OF THE EVANGELISTS

do not, at the same time, consider the sharp and severe reproof which is added, that,

if they become tasteless, they are the worst of all. This sentence is mentioned by

Luke in an abrupt manner: but is introduced there for the same purpose as in this

passage, so that it does not require a separate exposition.

Mark 9:49. Every man shall be salted with fire. I have connected these words

of Mark with the passage in Matthew which we have just considered: not that I

look upon them to have altogether the same meaning, or to have been spoken at

the same place and time, but rather to enable the reader to understand better, by

means of comparison, the different applications of the same sentence. According

to Mark's narrative, our Lord, having spoken of eternal fire, (Mark 9:48,) exhorts his

own people, on the contrary, to offer themselves now to God to be seasoned with fire

and salt, that they may be devoted sacrifices,379 and that they may not draw upon

themselves, by their sins, that fire which is never extinguished. To be salted with

fire is an incorrect phrase; but as salt and fire possess the same quality of purifying

and refining, Christ applied the same term to both. Such was the occasion on which

this sentiment was uttered. It was, that believers may not refuse to be purified by

fire and salt; since, without this seasoning, they cannot be holy to God. He alludes

to an enactment of the Law:

"Every oblation of thy meat-offering shalt thou season with salt, neither shalt thou

suffer the salt of the covenant of thy God to be lacking from thy meat-offering: with

all thine offerings thou shalt offer salt,"

(Leviticus 2:13.)

But now he shows, that believers are salted by the word of the Gospel, that they

may be sanctified.

He next adds, salt is good This extends generally to all, whom God has once been

pleased to season with his own word. He exhorts them to retain always their savor.

To give the name of salt to what is salted is rather a harsh metaphor, but it creates

no doubt as to the meaning. When men have lost, by their carelessness, that savor

which they obtained by the grace of God, there is no farther remedy. Those who

lose their faith, by which they were consecrated to God, and become without savor,

are in a desperate condition: for the good savor cannot be acquired by any other

seasoning. Besides, those who have become corrupted, by making void the grace

of God, are worse than unbelievers, as salt spoils the land and the dunghill

Mark 9:50. Have salt in yourselves This word may be taken in a different sense

from what it had in the former verse, as meaning that seasoning of good odor, which

is obtained by faith, or rather the wisdom of the Spirit. When Paul enjoins, "Let

your speech be always with grace, seasoned with salt," (Colossians 4:6,) he means,

that we ought to be holy, and purified from all profane follies and corruptions, and

filled with spiritual grace, which edifies all who hear it, and diffuses over them its

sweet odor. If this exposition is adopted, it may be necessary to understand the

latter clause as referring to the mutual peace, which is promoted by that salt. Yet,

as it is more probable, that this last sentence depends on the former discourse, I

think that Christ is exhorting his own people to maintain the rigor of faith, which

379"Sacrifices ou offrandes sacrees;" — "sacrifices or sacred offerings."

JOHN CALVIN

may serve also to purify others. "You must do your endeavor, not only to be salted

within, but likewise to salt others." But as salt bites by its sharpness, he immediately

admonishes them to regulate the seasoning in such a manner, that peace may be

preserved entire with one another

Matthew 5:14 Ye are the light of the world We are all the children of light, after

having been enlightened by faith, and are commanded to carry in our hands "burning

lamps," (that we may not wander in darkness,) and even to point out to others the

way of life, (Luke 12:35.) But, as the preaching of the Gospel was committed to

the apostles above others, and is now committed to the pastors of the Church, this

designation is given to them, in a peculiar manner, by Christ. "They are placed in

this rank on the condition, that they shall shine, as from an elevated situation, on all

others."

He subjoins two comparisons. A city placed on a mountain cannot be concealed;

and a candle, when it has been lighted, is not usually concealed, (verse 15.) This

means, that they ought to live in such a manner, as if the eyes of all were upon

them.380 And certainly, the more eminent a person is, the more injury he does by

a bad example, if he acts improperly. Christ, therefore, informs the apostles, that

they must be more careful to live a devout and holy life, than unknown persons

of the common rank, because the eyes of all are directed to them, as to lighted

candles; and that they must not be endured, if their devotion, and uprightness of

conduct, do not correspond to the doctrine of which they are ministers. Mark and

Luke appear to apply the comparison in a different manner: for there Christ gives a

general admonition, that they ought to take particular care, lest any one, trusting to

the darkness, indulge freely in sin, because what is hidden for a time will afterwards

be revealed. But perhaps the discourses related by both of them are detached from

the immediate context.

16. Let your light shine before men After having taught the apostles that, in

consequence of the rank in which they are placed, both their vices and their virtues

are better known for a good or bad example, he now enjoins them so to regulate

their life, as to excite all to glorify God. That they may see your good works: for, as

Paul tells us, believers must,

"provide for honest things, not only in the sight of God,

but also in the sight of men," (2 Corinthians 8:21.)

The command, which he gives shortly afterwards, to seek concealment and a re-

tired situation for their good works, (Matthew 6:4,) is intended only to forbid ostenta-

tion. In the present instance, he has quite a different object in view, to recommend

to them the glory of God alone. Now, if the glory of good works cannot be properly

ascribed to God, unless they are traced to him, and unless he is acknowledged to be

their only Author, it is evident, that we cannot, without offering an open and gross

insult to God, extol free will, as if good works proceeded wholly, or in part, from its

power. Again, we must observe, how graciously God deals with us, when he calls

the good works ours, the entire praise of which would justly be ascribed to himself.

380"Comme si tout le monde les regardoit;" — "as if every body were looking at them."

Matthew 5:17-19;Luke 16:17

MATTHEW 5:17-19; LUKE 16:17

Matthew 5:17-19

Luke 16:17

17. Think not that I am come to destroy 381 the Law or the Prophets: I am not

come to destroy, but to fulfil. 18. Verily, I say to you, Till heaven and earth pass, one

iota or one point 382 shall not pass from the Law, till all are fulfilled. 19. Whoever

then shall break on of these least commandments, and shall so teach men, shall be

called the least in the kingdom of heaven: but whoever shall have done and taught

them, he shall be called great in the kingdom of heaven.

17. Now it is easier for heaven and earth to pass, than for one point of the law to

fail.

Matthew 5:17. Think not. With regard to the perfection of his life, Christ might

justly have maintained that he came to fulfill the law: but here he treats of doctrine,

not of life. As he afterwards exclaimed, that "the kingdom of God is come," (Matthew

12:28,) and raised the minds of men with unusual expectation, and even admitted

disciples by baptism, it is probable, that the minds of many were in a state of sus-

pense and doubt, and were eagerly inquiring, what was the design of that novelty.

Christ, therefore, now declares, that his doctrine is so far from being at variance with

the law, that it agrees perfectly with the law and the prophets, and not only so, but

brings the complete fulfillment of them.

There appear to have been chiefly two reasons, which induced him to declare

this agreement between the law and the Gospel. As soon as any new method of

teaching makes its appearance, the body of the people immediately look upon it, as

if everything were to be overturned. Now the preaching of the Gospel, as I mentioned

a little ago, tended to raise the expectation, that the Church would assume a totally

different form from what had previously belonged to it. They thought that the ancient

and accustomed government was to be abolished. This opinion, in many respects,

was very dangerous. Devout worshippers of God would never have embraced the

381"Pour abolir;" — "to abolish." 382"Un iota ou un seul poinct;" — "one iota or a single point."

JOHN CALVIN

Gospel, if it had been a revolt from the law; while light and turbulent spirits would

eagerly have seized on an occasion offered to them for entirely overthrowing the

state of religion: for we know in what insolent freaks rash people are ready to indulge

when there is any thing new.

Besides, Christ saw that the greater part of the Jews, though they professed to

believe the Law, were profane and degenerate. The condition of the people was

so decayed, every thing was filled with so many corruptions, and the negligence or

malice of the priests had so completely extinguished the pure light of doctrine, that

there no longer remained any reverence for the Law. But if a new kind of doctrine

had been introduced, which would destroy the authority of the Law and the Prophets,

religion would have sustained a dreadful injury. This appears to be the first reason,

why Christ declared that he had not come to destroy the Law. Indeed, the context

makes this abundantly clear: for he immediately adds, by way of confirmation, that

it is impossible for even one point of the Law to fail, — and pronounces a curse on

those teachers who do not faithfully labor to maintain its authority.

The second reason was, to refute the wicked slander which, he knew was brought

against him by the ignorant and unlearned. This charge, it is evident, had been

fastened on his doctrine by the scribes: for he proceeds immediately to direct his

discourse against them. We must keep in mind the object which Christ had in view.

While he invites and exhorts the Jews to receive the Gospel, he still retains them in

obedience to the Law; and, on the other hand, he boldly refutes the base reproaches

and slanders, by which his enemies labored to make his preaching infamous or sus-

pected.

If we intend to reform affairs which are in a state of disorder, we must always

exercise such prudence and moderation, as will convince the people, that we do not

oppose the eternal Word of God, or introduce any novelty that is contrary to Scripture.

We must take care, that no suspicion of such contrariety shall injure the faith of the

godly, and that rash men shall not be emboldened by a pretense of novelty. In short,

we must endeavor to oppose a profane contempt of the Word of God, and to prevent

religion from being despised by the ignorant. The defense which Christ makes, to

free his doctrine from slanders, ought to encourage us, if we are now exposed to

the same calumnies. That crime was charged against Paul, that he was an apostate

from the law of God, (Acts 21:21) and we need not, therefore, wonder, if the Papists

endeavor, in the same manner, to render us odious. Following the example of Christ,

we ought to clear ourselves from false accusations, and, at the same time, to profess

the truth freely, though it may expose us to unjust reproaches.

I am not come to destroy. God had, indeed, promised a new covenant at the

coming of Christ; but had, at the same time, showed, that it would not be different

from the first, but that, on the contrary, its design was, to give a perpetual sanction

to the covenant, which he had made from the beginning, with his own people.

"I will write my law, (says he,) in their hearts,

and I will remember their iniquities no more,"

(Jeremiah 31:33, 34.)383

383The reader will find a copious illustration of this remarkable passage in Jeremiah, and of

HARMONY OF THE EVANGELISTS

By these words he is so far from departing from the former covenant, that, on

the contrary, he declares, that it will be confirmed and ratified, when it shall be

succeeded by the new. This is also the meaning of Christ's words, when he says,

that he came to fulfill the law: for he actually fulfilled it, by quickening, with his

Spirit, the dead letter, and then exhibiting, in reality, what had hitherto appeared

only in figures.

With respect to doctrine, we must not imagine that the coming of Christ has freed

us from the authority of the law: for it is the eternal rule of a devout and holy life,

and must, therefore, be as unchangeable, as the justice of God, which it embraced,

is constant and uniform. With respect to ceremonies, there is some appearance of

a change having taken place; but it was only the use of them that was abolished,

for their meaning was more fully confirmed. The coming of Christ has taken nothing

away even from ceremonies, but, on the contrary, confirms them by exhibiting the

truth of shadows: for, when we see their full effect, we acknowledge that they are not

vain or useless. Let us therefore learn to maintain inviolable this sacred tie between

the law and the Gospel, which many improperly attempt to break. For it contributes

not a little to confirm the authority of the Gospel, when we learn, that it is nothing

else than a fulfillment of the law; so that both, with one consent, declare God to be

their Author.

18. Till heaven and earth pass Luke expresses it a little differently, but to the

same import, that it is easier for heaven and earth to pass, than for one point of the

law to fail The design of Christ, in both passages, was to teach, that the truth of the

law and of every part of it, is secure, and that nothing so durable is to be found in

the whole frame of the world. Some persons indulge in ingenious refinements on the

word till, ({ἓως} {ἂ} {ν},) as if the passing away of the heaven and earth, which

will take place on the last day, the day of judgment, were to put an end to the law

and the prophets And certainly, as

"tongues shall then cease, and prophecies shall be abolished,"

(1 Corinthians 13:8,)

I think that the written law, as well as the exposition of it, will come to an end; but,

as I am of opinion that Christ spoke more simply, I do not choose to feed the ears of

readers with such amusements. Let it suffice for us to hold, that sooner shall heaven

fall to pieces, and the whole frame of the world become a mass of confusion, than

the stability of the law shall give way. But what does it mean, that every part of the

law shall be fulfilled down to the smallest point? for we see, that even those, who

have been regenerated by the Spirit of God, are very far from keeping the law of God

in a perfect manner. I answer, the expression, shall not pass away, must be viewed

as referring, not to the life of men, but to the perfect truth of the doctrine. "There is

nothing in the law that is unimportant, nothing that was put there at, random; and

so it is impossible that a single letter shall perish."

19. Whoever then shall break Christ here speaks expressly of the commandments

of life, or the ten words, which all the children of God ought to take as the rule of

its bearing on the Christian system, in the author's commentary on the eighth chapter of the Epistle to the Hebrews. — Ed.

JOHN CALVIN

their life. He therefore declares, that they are false and deceitful teachers, who do

not restrain their disciples within obedience to the law, and that they are unworthy

to occupy a place in the Church, who weaken, in the slightest degree, the authority

of the law; and, on the other hand, that they are honest and faithful ministers of

God, who recommend, both by word and by example, the keeping of the law. The

least commandments is an expression used in accommodation to the judgment of

men: for though they have not all the same weight, (but, when they are compared

together, some are less than others,) yet we are not at liberty to think any thing

small, on which the heavenly Legislator has been pleased to issue a command. For

what sacrilege is it to treat contemptuously any thing which has proceeded from his

sacred mouth? This is to sink his majesty to the rank of creatures. Accordingly, when

our Lord calls them little commandments, it is a sort of concession. He shall be called

the least This is an allusion to what he had just said about the commandments: but

the meaning is obvious. Those who shall pour contempt on the doctrine of the law,

or on a single syllable of it, will be rejected as the lowest of men.384

The kingdom of heaven means the renovation of the Church, or the prosperous

condition of the Church, such as was then beginning to appear by the preaching of

the Gospel. In this sense, Christ tells us, that "he who is least in the kingdom of God*

is greater than John," (Luke 7:28.) The meaning of that phrase is, that God, restoring

the world by the hand of his Son, has completely established his kingdom. Christ de-

clares that, when his Church shall have been renewed, no teachers must be admitted

to it, but those who are faithful expounders of the law, and who labor to maintain its

doctrine entire. But it is asked, were not ceremonies among the commandments* of

God, the least of which we are now required to observe? I answer, We must look to

the design and object of the Legislator. God enjoined ceremonies, that their outward

use might be temporal, and their meaning eternal. That man does not break cere-

monies, who omits what is shadowy, but retains their effect. But if Christ banishes

from his kingdom all who accustom men to any contempt of the law how monstrous

must be their stupidity, who are not ashamed to remit, by a sacrilegious indulgence,

what God strictly demands, and, under the pretense of venial sin, to overthrow the

righteousness of the law.385 Again, we must observe the description he gives of

good and holy teachers: that not only by words, but chiefly by the example of life,

they exhort386 men to keep the law.

384"Comme 1es plus inutiles du monde;" — "as the most useless in the world." 385"De mettre la justice de la Loy sous les pieds;" — "to trample the justice of the law under their feet."

386"Ils exhortent et incitent les hommes;" — "they exhort and incite men."

Matthew 5:20-22

MATTHEW 5:20-22

Matthew 5:20-22

20. For I say to you, That, unless your righteousness shall be more abundant 387

than that of the Scribes and the Pharisees, you shall not enter 388 into the kingdom

of heaven. 21. You have heard that it was said to the ancients, 389 Thou shalt not

kill: and he who shall kill shall be liable to judgment. 390 22. But I say to you, That

every one who is angry with his brother shall be liable to judgment: and he who shall

say to his brother, Racha, shall be liable to the council: and he who shall say, Fool,

shall be liable to the hell of fire. 391

Matthew 5:20. Unless your righteousness shall be more abundant. He takes a

passing notice of the Scribes, who were laboring to throw a stain on the doctrine of

the Gospel, as if it were the ruin of the Law. True, he does not reason on this subject,

but only points out briefly, that nothing has less influence over their minds than zeal

for the law. "They pretend, that their hostility to me arises from their strong desire,

that the law should not be violated. But their life makes it evident, how coldly they

observe the law, — nay more, how unconcerned they are about mocking God,392

while they boast before men of an assumed and hypocritical righteousness." This is

the view which the most of commentators give of the passage.

But it deserves inquiry, whether he does not rather blame the corrupted manner

of teaching, which the Pharisees and Scribes followed in instructing the people. By

confining the law of God to outward duties only, they trained their disciples, like apes,

to hypocrisy.393 They lived, I readily admit, as ill as they taught, and even worse:

387"Si votre justice n'outrepasse;" — "if your righteousness does not go beyond." 388"Vous n'entrerez nullement, ou, jamais;" — "you shall not at all enter, or, you shall never enter."

389"Aux anciens." 390"Sera digne d'estre puni par jugement;" — "shall be worthy of being punished by judgment."

391"Sera digne d'estre puni par la gehenne du feu;" — "shall be worthy of being punished by the gehenna of fire."

392"Comme ils se moquent de Dieu sans en faire conscience." — "How they mock God, without making conscience of it."

393"Ils accoustumoyent leurs disc p es k ne hypocrisle, et en faisoyent des singes." — "They

JOHN CALVIN

and therefore, along with their corrupted doctrine, I willingly include their hypocritical

parade of false righteousness. The principal charge brought by Christ against their

doctrine may be easily learned from what follows in the discourse, where he removes

from the law their false and wicked interpretations, and restores it to its purity. In

short, the objection which, as we have already said, was unjustly brought against

him by the Scribes, is powerfully thrown back on themselves.

We must bear in mind, what we have mentioned elsewhere, that the Pharisees

are added to the Scribes by way of enlarging on what he had said: for that sect

had, above all others, obtained a reputation for sanctity. It is a mistake, however,

to suppose, that they were called Pharisees on account of division,394 because they

separated themselves from the ordinary class, and claimed a rank peculiar to them-

selves. They were called {,}פרושיםthat is, Expounders,395 because they were not

satisfied with the bare letter, but boasted of being in possession of a key to open

up hidden meanings. Hence arose an immense mass of errors, when they assumed

magisterial authority, and ventured, according to their wicked fancy and their equally

wicked pride, to thrust forward their own inventions in place of Scripture.

21. You have heard that it was said. This sentence, and those which immediately

follow, are connected with what we have just considered: for our Lord explains more

fully, by minute instances, by what tortuous methods396 the Pharisees debase the

law, so that their righteousness is mere filth. It is a mistake, however, to suppose

that this is an {ἐπανόρθωσις}, or correction 397 of the Law, and that Christ raises his

disciples to a higher degree of perfection, than Christ could raise a gross and carnal

nation, which was scarcely able to learn first principles. It has been a prevailing

opinion, that the beginning of righteousness was laid down in the ancient law, but

that the perfection of it is pointed out in the Gospel. But nothing was farther from

the design of Christ, than to alter or innovate any thing in the commandments of

the law. There God has once fixed the rule of life which he will never retract. But as

the law had been corrupted by false expositions, and turned to a profane meaning,

Christ vindicates it against such corruptions, and points out its true meaning, from

accustomed their disciples to a hypocrisy, and made apes of them."

394"De division, ou separation;" — "of division, or separation." 395Among a host of opinions as to the origin of the name Pharisees, there is room to doubt if Calvin has hit upon the true etymology. There are two roots: {{( פׂרשparas,) to spread out, with Sin for

the final letter, — and {( }פׁרשparash,). to explain, to separate, with Schin. Both have been pressed into the service. The former

is chiefly quoted in support of an allusion to our Lord's description of them, that they make broad their phylacteries, (Matthew

23:5.) But the latter root has been more fertile in suggestions. John Alberti, no mean authority, in his Glossarium Grcecurn, (under

Luke 11:38,) defines {Φαρισαῖος}, to be {διακεχωρισμένος}, separated, and quotes the Septuagint as employing that participle

(Ezekiel 34:12) for, {}נפׁרשותthe principhal participle of ,{( }פׁרשparash.) From Hesychius he gives synonyms of like import, —

{Φαρισαῖος}, {ἀφωρισμένος}, {μεμερισμένος}, {καθαρός} As to the last of those terms, {καθαρός}, the learned Vitringa, to

whom Alberti also refers, has copiously illustrated its meaning in a passage, which has been often quoted as embodying the

proud challenge of the Pharisee, Stand by: for I am holier than thou, (Isaiah 65:5 ) — Suidas unhesitatingly defends the same idea

of separation. His definition is as follows: {Φαρισαῖοι} {οἱ} {ἑρμηνευόμενοι} {ἀφωρισμένοι}, {παρὰ} {τὸ} {μερίζειν} {καὶ}

{ἀφορίζειν} {ἑαυτοὺς} {τῶν} {ἄλλων} {ἁπάντων}, {εἴς} {τε} {τὸ} {καθαρώτατον} {τοῦ} {βίου}, {καὶ} {ἀκριβέστατον},

{καὶ} {εἰς} {τὰ} {τοῦ} {νόμου} {ἐντάλματα}. "Pharisees, — which means separated, on account of their dividing and separating

themselves from all others, to the greatest purity and strictness of life, and to the prescriptions of the law." — Calvin's derivation

is from the same root, and is certainly ingenious. That sect, we know, boasted of a rigid adherence to the law, though it may be

questioned whether profound skill in exposition was claimed by all its members. Many of them might think that this belonged to

the Scribes as a professional matter. — Ed.

396"Comment les Phariseens avoyent deprave la Loy par leurs expositions tortues;" — "how the Pharisees had debased the law by their crooked expositions."

397"Une correction ou amplification de la Loy;" — "a correction or enlargement of the Law."

HARMONY OF THE EVANGELISTS

which the Jews had departed.

That the doctrine of the law not only commences, but brings to perfection, a holy

life, may be inferred from a single fact, that it requires a perfect love of God and of

our neighbor, (Deuteronomy 6:5; Leviticus 19:18.) He who possesses such a love

wants nothing of the highest perfection. So far as respects the rules of a holy life,

the law conducts men to the goal, or farthest point, of righteousness. Accordingly,

Paul declares the law to be weak, not in itself, but in our flesh, (Romans 8:3.) But

if Moses had given nothing more than the first lessons of true righteousness, how

ridiculous would have been that appeal!

"I call heaven and earth to record this day against you, that I have set before

you life and death, blessing and cursing: therefore choose life, that ye may live,"

(Deuteronomy 30:19.)

Again,

"And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord

thy God, and to walk in all his ways, and to love him, and to serve the Lord thy God

with all thy heart, and with all thy soul?" (Deuteronomy 10:12.)

Vain and deceitful, also, would have been that promise, "The man that doeth them

shall live in them," (Leviticus 18:5; Romans 10:5; Galatians 3:12.)

That Christ, on the other hand, intended to make no correction in the precepts of

the law, is very clear from other passages: for to those who desire to enter into life

by their good works, he gives no other injunction, than to, keep the commandments

of the law, (Matthew 19:17.) From no other source do the Apostles, as well as Christ

himself, draw the rules for a devout and holy life. It is doing a grievous injury to

God, the author of the Law, to imagine that the eyes, and hands, and feet alone, are

trained by it to a hypocritical appearance of good works, and that it is only in the

Gospel that we are taught to love God with the heart. Away, then, with that error,

"The deficiencies of the law are here supplied by Christ." We must not imagine Christ

to be a new legislator, who adds any thing to the eternal righteousness of his Father.

We must listen to him as a faithful expounder, that we may know what is the nature

of the law, what is its object, and what is its extent.

It now remains for us to see, what Christ condemns in the Pharisees, and in what

respect his interpretation of it differs from their glosses. The amount of it is, that they

had changed the doctrine of the law into a political order, and had made obedience

to it to consist entirely in the performance of outward duties. Hence it came, that

he who had not slain a man with his hand was pronounced to be free from the guilt

of murder, and he who had not polluted his body by adultery was supposed to be

pure and chaste before God. This was an intolerable profanation of the law: for it is

certain, that Moses everywhere demands the spiritual worship of God. From the very

nature of the law we must conclude, that God, who gave it by the hand of Moses,

spoke to the hearts, as well as to the hands and to the eyes. True, our Lord quotes

the very words of the law; but he does so in accommodation to the view which was

generally taken of them by the people. "Till now, the scribes have given you a literal

interpretation of the law, that it is enough, if a man keep his hands from murder and

from acts of violence. But I warn you, that you must ascend much higher. Love is

JOHN CALVIN

the fulfilling of the law, (Romans 13:10;)and I say that your neighbor is injured, when

you act towards him otherwise than as a friend." The latter clause which he quotes,

he who kills shall be liable to the judgment, confirms what I said a little before, that

Christ charges them with turning into a political scheme the law of God, which had

been given for the government of the heart.

22. But I say to you His reply is not opposed to the command of Moses, (Exodus

20:13; Leviticus 24:21; Numbers 35:16;) but to the interpretation usually put upon

it by the scribes. Now, as the Pharisees boasted of antiquity, (for it is always the

custom to plead the prescription of a long period in defense of errors,)398 Christ

reminds the people of his authority, to which all antiquity ought justly to give way.

Hence we conclude, that truth is of greater weight than custom or the number of

years.

He who shall say to his brother Christ assigns three degrees of condemnation be-

sides the violence of the hands; which implies, that this precept of the law restrains

not only the hands, but all affections that are opposed to brotherly love. "Those who

shall only be angry with their brethren, or treat them with haughty disdain, or injure

them by any reproach, are murderers." Now, as it is certain that the word Racha

occupies an intermediate place between anger and openly reproachful language, I

have no doubt that it is an interjection of contempt or disdain. Though Christ ad-

judges to the hell of fire none but those who break out into open reproach, we must

not suppose, that he declares anger to be free from a similar punishment; but, al-

luding to earthly judgments, he assures them that God will judge and punish even

concealed anger.399 But, as he who manifests his indignation by bitter language

goes farther than this, Christ says, that that man will be held guilty by the whole

heavenly council, that he may receive severer punishment.

Those, again, who break out into reproaches are adjudged to the hell of fire:

which implies, that hatred, and every thing that is contrary to love, is enough to ex-

pose them to eternal death, though they may have committed no acts of violence.

{Γἔεννα} (hell) is, beyond all question, a foreign word. {( }גיאGe) is the Hebrew word

for a valley. Now, "the valley of Hin-nom" was infamous for the detestable supersti-

tion which was committed in it, because there they sacrificed their children to idols,

(2 Chronicles 33:6.) The consequence was, that holy men, in order to excite stronger

hatred of that wicked ungodliness, used it as the name for hell, that the very name

might be dreaded by the people as shocking and alarming. It would appear that, in

the time of Christ, this was a received way of speaking, and that hell was then called

by no other name than gehenna, ({γέεννα},) the word being slightly altered from

the true pronunciation.

398"Pour maintenir et defendre les erreurs ou abus en la matiere de la religion;" — "to maintain and defend errors or abuses in matters of religion."

399"L'indignation secrette qu'on aura eue en son coeur contre le frere;" —"the secret indignation which they shall have had in their heart against their brother."

Matthew 5:23-26;Luke 12:58-59

MATTHEW 5:23-26; LUKE 12:58-59

Matthew 5:23-26

Luke 12:58-59

23. Therefore, if thou shalt bring thy gift to the altar, and there shalt remember

that thy brother hath anything against thee, 24. Leave there thy gift before the altar,

and go away: first be reconciled to thy brother, and then come and offer 400 thy gift.

25. Be agreed with thy adversary quickly, while thou art in the way with him: lest

at any time the adversary deliver thee to the judge, and the judge deliver thee to

the officer, and thou be thrown into prison. 26. Verily I say to thee, Thou shalt not

depart thence, till thou shalt have paid the last farthing.

58. Now, when thou goest with thy adversary to the magistrate, do thy endeavor,

while thou art in the way, to be delivered from him: lest perhaps he drag thee to the

judge, and the judge deliver thee to the officer, and the officer throw thee into prison.

59. I say to thee, Thou shalt no depart thence, until thou pay even the last mite.

Matthew 5:23. Therefore, if thou shalt bring thy gift This clause confirms, and

at the same time explains, the preceding doctrine. It amounts to this, that the pre-

cept of the law, which forbids murder, (Exodus 20:13,) is obeyed, when we maintain

agreement and brotherly kindness, with our neighbor. To impress this more strongly

upon us, Christ declares, that even the duties of religion are displeasing to God, and

are rejected by him, if we are at variance with each other. When he commands

those who have injured any of their brethren, to be reconciled to him, before they

offer their gift, his meaning is, that, so long as a difference with our neighbor is kept

up by our fault, we have no access to God. But if the worship, which men render to

God, is polluted and corrupted by their resentments, this enables us to conclude, in

what estimation he holds mutual agreement among ourselves.

Here a question may be put. Is it not absurd, that the duties of charity should be

esteemed more highly than the worship of God? We shall then be forced to say, that

the order of the law is improper, or that the first table of the law must be preferred to

the second. The answer is easy: for the words of Christ mean nothing more than this,

400"Veniens offer;" — "coming offer." — "Lors vien et presente ton oblation;" — "then come and present thy oblation."

JOHN CALVIN

that it is a false and empty profession of worshipping God, which is made by those

who, after acting unjustly towards their brethren, treat them with haughty disdain.

By a synecdoche he takes a single class to express the outward exercises of divine

worship, which in many men are rather the pretenses, than the true expressions, of

godliness. It ought to be observed that Christ, adapting his discourse to that age,

speaks of sacrifices. Our condition is now different: but the doctrine remains the

same, that whatever we offer to God is polluted, unless, at least as much as lieth in

us, (Romans 12:18,) we are at peace with our brethren. Alms are called in Scripture

sacrifices of a sweet smell, (Philippians 4:18;) and we learn from the mouth of Paul,

that he who

"spends all his substance on the poor,

if he have not charity, is nothing," (1 Corinthians 13:3.)

Lastly, God does not receive and acknowledge, as his sons, any who do not, in

their turn, show themselves to be brethren to each other. Although it is only to those

who have injured their brethren that these words are addressed, enjoining them to

do their endeavor to be reconciled to them, yet under one class he points out, how

highly the harmony of brethren is esteemed by God. When he commands them to

leave the gift before the altar, he expresses much more than if he had said, that it is

to no purpose for men to go to the temple, or offer sacrifices to God, so long as they

live in discord with their neighbors.

25. Be agreed with thy adversary Christ appears to go farther, and to exhort to

reconciliation not only those who have injured their brethren, but those also who are

unjustly treated.401 But I interpret the words as having been spoken with another

view, to take away occasion for hatred and resentment, and to point out the method

of cherishing good-will. For whence come all injuries, but from this, that each person

is too tenacious of his own rights, that is, each is too much disposed to consult his

own convenience to the disadvantage of others? Almost all are so blinded by a

wicked love of themselves, that, even in the worst causes, they flatter themselves

that they are in the right. To meet all hatred, enmity, debates, and acts of injustice,

Christ reproves that obstinacy, which is the source of these evils, and enjoins his

own people to cultivate moderation and justice, and to make some abatement from

the highest rigor, that, by such an act of justice, they may purchase for themselves

peace and friendship.402 It were to be wished, indeed, that no controversy of any

kind should ever arise among us; and undoubtedly men would never break out into

abuse or quarrelling, if they possessed a due share of meekness. But, as it is scarcely

possible but that differences will sometimes happen, Christ points out the remedy, by

which they may be immediately settled; and that is, to put a restraint on our desires,

and rather to act to our own disadvantage, than follow up our rights with unflinching

rigor. That Christ frequently gave this exhortation is evident from the twelfth chapter

of Luke's Gospel, where he does not relate the sermon on the mount, but gives an

401"Mais aussi ceux qui sont assaillis et provoquez les premiers;" — "but also those who are first attacked and provoked."

402"Afin que ne prenans pas les choses a la rigueur, ils rachetent paix et amite en se monstrans ainsi traitables." — "That, not taking things to the rigor, they may purchase peace and friendship, by showing themselves so tractable."

HARMONY OF THE EVANGELISTS

abridgment of various passages in our Lord's discourses.

Lest the adversary deliver thee to the judge This part is explained by some in

a metaphorical sense, that the Heavenly Judge will act toward us with the utmost

rigor, so as to forgive us nothing, if we do not labor to settle those differences which

we have with our neighbors. But I view it more simply, as an admonition that, even

among men, it is usually advantageous for us to come to an early agreement with

adversaries, because, with quarrelsome persons, their obstinacy often costs them

dear. At the same time, I admit, that the comparison is justly applied to God; for he

will exercise judgment without mercy (James 2:13) to him who is implacable to his

brethren, or pursues his contentiousness to the utmost. But it is highly ridiculous in

the Papists, to construct their purgatory out of a continued allegory on this passage.

Nothing is more evident than that the subject of Christ's discourse is the cultivation

of friendship among men. They have no shame, or conscientious scruple, to pervert

his words, and to torture them into a widely different meaning, provided they can

impose on the unlearned. But as they do not deserve a lengthened refutation, I shall

only point out, in a single word, their shameful ignorance. The adversary is supposed

by them to be the devil. But Christ enjoins those who believe on him to be agreed

with the adversary Therefore, in order that the Papists may find their purgatory here,

they must first become the friends and brethren of devils. A farthing is well known

to be the fourth part of a penny: but here, as is evident from Luke, it denotes a

mite, or any small piece of money. Now, if we were disposed to cavilling,403 we

might here obtain another exposure of the absurdity of the Papists. For, if he who

has once entered Purgatory will never leave it, till he has paid the last farthing, it

follows, that the suffrages (as they call them) of the living for the dead are of no avail.

For Christ makes no allowance, that others may free a debtor by satisfying for him,

but expressly demands from each person the payment of what he owes.404 Now, if

Moses and other satisfactions are useless, however warm the fire of Purgatory may

be, yet the kitchens of priests and monks, for the sake of which they are so anxious

to maintain it, will be cool enough.

403"Qui voudroit user de cavillation et chippoter sur chacun mot." — "One who would cavil and higgle about every word."

404"Mais il requiert nommement qu'un chacun satisface pour soy, et paye ce qu'il doit." — "But he requires expressly that each satisfy for himself and pay what he owes."

Matthew 5:27-30

MATTHEW 5:27-30

Matthew 5:27-30

27. You have heard that it was said to the ancients, Thou shalt not commit adul-

tery. 28. But I say to you, That whoever shall look upon a woman to lust after her,

hath already committed adultery with her in his heart. 29. And if thy right eye shall

be a stumbling block 405 to thee, pluck it out, and cast it from thee: for it is better

for thee that one of thy members perish, and that thy whole body be not thrown into

hell. 30. And if thy right hand shall be a hindrance to thee, cut it off, and cast it from

thee: for it is better that one of thy members perish, and that thy whole body be not

thrown into hell.

Matthew 5:27. Thou shalt not commit adultery. Christ proceeds with his subject,

and shows, that the law of God not only has authority over the life, in a political view,

to form the outward manners, but that it requires pure and holy affections of the

heart. We must remember what I have already stated, that though Christ quotes the

very words of the law, it is the gross and false meaning, which had been put upon

it by dishonest interpreters, that he blames. He has already told us, that he did not

come as a new Legislator, but as the faithful expounder of a law which had been

already given. It might be objected that, through long practice, that interpretation

had grown old. Christ expressly admits this, but meets it by saying, that the antiquity

of an error ought not to be allowed to plead in its favor.

28. Whoever shall look upon a woman. The design of Christ was to condemn

generally the lust of the flesh. He says, that not only those who have seduced their

neighbors' wives, but those who have polluted their eyes by an immodest look, are

adulterers before God. This is a synec-doche:406 for not only the eyes, but even

the concealed flames of the heart, render men guilty of adultery. Accordingly, Paul

makes chastity (1 Corinthians 7:34) to consist both in body and in mind. But Christ

reckoned it enough to refute the gross mistake which was prevalent: for they thought

405"Si ton ceil dextre to fait chopper." — "If thy right eye makes thee stumble." 406"C'est une facon de parler qu'on appelle Synecdoche, quand on prend une artie our le tout." — "It is a way of speaking which is called Synecdoche, when a part is taken for the whole."

HARMONY OF THE EVANGELISTS

that it was only necessary to guard against outward adultery. As it is generally by

the wantonness of the eyes that temptations are presented to the mind, and as lust

enters, as it were, by that door, Christ used this mode of speaking, when he wished

to condemn lust: which is evident from the expression, to lust after her. This teaches

us also, that not only those who form a deliberate purpose of fornication, but those

who admit any polluted thoughts, are reckoned adulterers before God. The hypocrisy

of the Papists, therefore, is too gross and stupid, when they affirm that lust is not

a sin, until it gain the full consent of the heart. But we need not wonder, that they

make sin to be so small a matter: for those who ascribe righteousness to the merit

of works must be very dull and stupid in judging of their sins.

29. If thy right eye shall be a stumbling-block to thee. It might be thought that,

considering the weakness of the flesh and of nature, Christ pressed too severely on

men, and therefore he anticipates all such complaints. The general meaning is, that

however difficult, or severe, or troublesome, or harsh, any commandment of God

may be, yet no excuse ought to be pleaded on those grounds, because the justice of

God ought to stand higher in our estimation, than all that we reckon most precious

and valuable. "You have no right to object to me, that you can scarcely turn your

eyes in any direction, without being suddenly drawn away by some temptation: for

you ought rather to part with your eyes, than to depart from the commandments of

God." And yet Christ does not mean, that we must mutilate our body, in order to

obey God: but as all would readily wish, that they should not be restrained from the

free use of their senses, Christ employs an exaggerated407 form of speech to show,

that whatever hinders us from yielding that obedience to God which he requires in his

law, ought to be cut off. And he does so expressly, because men allow themselves

too much liberty in that respect. If the mind were pure, the eyes and hands would

be obedient to it; for it is certain, that they have no movement of their own. But

here we are deeply to blame. We are so far from being as careful as we ought to be,

to avoid allurements, that we rather provoke our senses to wickedness by allowing

them unbounded liberty.

407"Par une facon de parler hyperbolique, (c'est a dire, excessive:") — "by a hyperbolical, that is, an excessive mode of speaking."

Matthew 5:31-32;Luke 16:18

MATTHEW 5:31-32; LUKE 16:18

Matthew 5:31-32

Luke 16:18

31. Again, it hath been said, Whoever shall put away his wife, let him give her a

writing of divorcement. 408 32. But I say to you, That whosoever shall put away his

wife, except on account of unchastity, causeth her to commit adultery: and whoso-

ever shall marry a woman that is put away committeth adultery.

18. Whosoever putteth away his wife, and marrieth another, committeth adultery:

and whosoever marrieth a woman put away from her husband committeth adultery.

Matthew 5:31. Whosoever shall put away his wife. As a more suitable occasion

for discussing and explaining this doctrine at greater length will afterwards occur,

(Matthew 19:9,) I shall now state briefly what Christ says in this passage. As the

Jews falsely imagined that they discharged their whole duty toward God, when they

kept the law in a national manner, so whatever the national law did not forbid, they

foolishly supposed to be lawful. Divorces, which husbands were wont to give to their

wives, had not been prohibited by Moses as to external order, but only, for the sake

of restraining lewdness, he had ordered that "a bill of divorcement" should be given

to the wives who were put away, (Deuteronomy 24:1.) It was a sort of testimonial

of freedom, so that the woman was afterwards free from the yoke and power of

the husband; while the husband at the same time acknowledged, that he did not

send her away on account of any crime, but because she did not please him. Hence

proceeded the error, that there was nothing wrong in such putting away, provided

that the forms of law were observed.409

But they did wrong in viewing as a matter of civil law, the rule which had been

given them for a devout and holy life. For national laws are sometimes accommo-

dated to the manners of men but God, in prescribing a spiritual law, looked not at

what men can do, but at what they ought to do. It contains a perfect and entire righ-

teousness, though we want ability to fulfill it. Christ, therefore, admonishes us not

408"Ou, separation;" — "or, separation." 409"Pourveu qu'on observast ce que la Loy commandoit en tel cas;"— "provided that what the Law commanded in such a case were observed."

HARMONY OF THE EVANGELISTS

to conclude, that what is allowed by the national law of Moses is, on that account,

lawful in the sight of God. That man, (says he,) who puts away his wife, and gives

her a bill of divorcement, shelters himself under the pretense of the law: but the

bond of marriage is too sacred to be dissolved at the will, or rather at the licentious

pleasure, of men. Though the husband and the wife are united by mutual consent,

yet God binds them by an indissoluble tie, so that they are not afterwards at liberty

to separate. An exception is added, except on account of fornication: for the woman,

who has basely violated the marriage-vow, is justly cast off; because it was by her

fault that the tie was broken, and the husband set at liberty.

32. Causeth her to commit adultery. As the bill of divorcement bore, that the

woman had been loosed from her former husband, and might enter into a new mar-

riage, the man who, unjustly and unlawfully, abandons the wife whom God had given

him, is justly condemned for having prostituted his wife to others.

Matthew 5:33-37

MATTHEW 5:33-37

Matthew 5:33-37

33. Again, ye have heard that it was said to the ancients, Thou shalt not perjure

thyself: but thou shalt perform to the Lord what thou hast sworn. 34. But I charge

you, swear not at all: neither by heaven, for it is the throne of God: 35. Nor by the

earth, for it is his footstool: nor by Jerusalem, for it is the city of the great King: 36.

Nor shalt thou swear by thy head: for thou canst not make one hair white or black.

37. But your speech shall be, Yes, yes; No, no for what is beyond these comes from

evil. 410

33. Thou shalt not perjure thyself This also is not a correction of the law, but

a true interpretation of it. For God condemned in the law not only acts of perjury,

but lightness in swearing, which lessens the reverence for his name. The man who

perjures himself is not the only person who takes the name of God in vain, (Exodus

20:7.) He does so, who idly and contemptuously pronounces the name of God on

trivial occasions, or in ordinary conversation. While the law condemns every kind

of profanation of the name of God the Jews imagined, that the guilt of it lay entirely

in acts of perjury. Christ reproves this gross error of supposing that they might,

without danger, abuse the name of God, provided they did not swear falsely. We

are, no doubt, strictly enjoined to perform to the Lord what we have sworn: for he

who, after employing the name of God, cheats and deceives his neighbors, does an

injury to God as well as to man. But it is improper to confine to a single part that

which has a wider reference. Some consider the word perform as applying to vows,

when any thing has been promised to God on account of religion. But this mode

of expression applies very well to all promises and engagements, which have been

sanctioned by the use of the name of God: for in such cases God is appealed to as

guarantee between the parties, to secure their fidelity.

34. Swear not at all Many have been led by the phrase, not at all, to adopt the

false notion, that every kind of swearing is condemned by Christ. Some good men

have been driven to this extreme rigor by observing the unbridled licentiousness of

410"Du mal, ou, malin, ou meschant," (James 5:12;)—"from evil, or, malignant, or wicked."

HARMONY OF THE EVANGELISTS

swearing, which prevailed in the world. The Anabaptists, too, have blustered a great

deal, on the ground, that Christ appears to give no liberty to swear on any occasion,

because he commands, Swear not at all But we need not go beyond the immediate

context to obtain the exposition: for he immediately adds, neither by heaven, nor

by the earth Who does not see that those kinds of swearing were added by way

of exposition, to explain the former clause more fully by specifying a number of

cases? The Jews had circuitous or indirect ways of swearing: and when they swore

by heaven, or by earth, or by the altar, (Matthew 23:18,) they reckoned it to be

next to nothing; and, as one vice springs from another, they defended, under this

pretense, any profanation of the name of God that was not openly avowed.

To meet this crime, our Lord declares that they must not swear at all, either in

this or that way, either by heaven, or by the earth Hence we conclude, that the

particle, at all, relates not to the substance, but to the form, and means, *"neither*

directly nor indirectly." It would otherwise have been superfluous to enumerate those

kinds: and therefore the Anabaptists betray not only a rage for controversy, but gross

ignorance, when they obstinately press upon us a single word, and pass over, with

closed eyes, the whole scope of the passage. Is it objected, that Christ permits no

swearing? I reply: What the expounder of the law says, must be viewed in connection

with its design. His statement amounts to this, that there are other ways of "taking

the name of God in vain," besides perjury; and, therefore, that we ought to refrain

from allowing ourselves the liberty of unnecessary swearing: for, when there are

just reasons to demand it, the law not only permits, but expressly commands us to

swear. Christ, therefore, meant nothing more than this, that all oaths are unlawful,

which in any way abuse and profane the sacred name of God, for which they ought

to have had the effect of producing a deeper reverence.

Neither by heaven It is a mistake to explain these words as meaning, that such

forms of swearing are condemned by Christ as faulty, on the ground that we ought to

swear by God only. The reasons which he brings forward tend rather to the opposite

view, that we swear by the name of God even when we name the heaven, and the

earth: because there is no part of the world on which God has not engraved the

marks of his glory. But this statement appears not to agree with the precept of the

law, in which God expressly commands us to "swear by his name," (Deuteronomy

6:13;) and likewise with so many passages of Scripture, in which he complains, that

injury is done to him, if we swear by creatures. I reply: It is a corruption allied to

idolatry, when we appeal to them either as having a right to judge, or authority to

prove testimony: for we must look at the object of swearing. It is an appeal which

men make to God to revenge falsehood, and to uphold truth. This honor cannot be

transferred to another, without committing an outrage on the divine majesty.

For the same reason the Apostle says, that we do not swear in a right manner,

unless we swear by the greater, and that it belongs to God alone to swear by himself,

(Hebrews 6:13.) Thus any one who, in ancient times, swore by "Moloch," (Leviticus

18:21,) or by any other idol, withdrew something of what belonged to God; because

they put that idol in the place of God, as possessing an acquaintance with the hearts,

and as the judge of the souls of men. And in our own times, those who swear by

JOHN CALVIN

angels, or by departed saints, take from God what belongs to him, and ascribe to

them a divine majesty. The case is different, when men swear by heaven and earth,

with a view to the Creator himself: for, in that case, the sanctity of the oath is not

founded on creatures, but God alone is appealed to as a witness, by bringing forward

the symbols of his glory.

Heaven is called in Scripture (Isaiah 66:1) the throne of God: not that he dwells in

heaven alone, but to teach men to raise their minds upwards, whenever they think

of him, and not to form any low or earthly conceptions of him. Again, the earth is

called his footstool, (v. 35,) to inform us, that he fills all things, and that no extent of

space can contain him. The holiness of Jerusalem (v. 35) depended on his promise.

It was the holy city, (Isaiah 52:1:) because God had selected it to be the seat and

residence of his empire. When men swear by their head, (v. 36,) they bring forward

their life, which is a remarkable gift of God, as a pledge of their sincerity.

37. But your speech shall be, Yes, yes; No, no Christ now prescribes, in the second

place, a remedy; which is, that men act towards each other sincerely and honestly:

for then simplicity of speech will have quite as much weight as an oath has among

those who are not sincere. Now, this is certainly the best way of correcting faults, to

point out the sources from which they spring. Whence comes the great propensity

to swearing, but from the great falsehood, the numerous impositions, the unsteady

and light conduct, so that hardly any thing is believed?411 Fairness and honesty

in our words are, therefore, demanded by Christ, that there may be no longer any

occasion for an oath.

"Yes, yes; No, no." This repetition means, that we ought to abide by our words, so

that all may be convinced of our honesty. Now, as this is the true and lawful method

of proceeding, when men have nothing on their tongue but what is in their heart,

Christ declares, that what is beyond these comes from evil I do not approve of the

exposition of these words which some have given, that the criminality of swearing

ought to be charged on the man who does not give credit to what another says.

Christ teaches us, in my opinion, that it originates in the wickedness of men, that

they are compelled to swear: for, if honesty prevailed among men, if they were

not inconsistent and hypocritical, they would maintain that simplicity which nature

dictates. And yet it does not follow, that it is unlawful to swear, when necessity

demands it: for many things are proper in themselves, though they have had a

wicked origin.

411"D'ou vient une si grande legerete en sermens, sinon qu'entre tout de mensonges, tromperies, inconstance et babil, on ne sait qui croire, ni a qui se fier?" — "Whence comes so great a lightness about oaths, but that among so many lies and impositions, and so much unsteadiness and trifling, one does not know whom to believe or whom to trust?"

Matthew 5:38-41;Luke 6:29-30

MATTHEW 5:38-41; LUKE 6:29-30

Matthew 5:38-41

Luke 6:29-30

38. You have heard that it was said, An eye for an eye, and a tooth for a tooth.

39. But I say to you, Do not resist evil: but whoever, shall inflict a blow on thy right

cheek, turn to him the other also: 40. And to him who wishes to enter into a law-suit

with thee, and to take away thy coat, allow him thy cloak also: 41. And whoever

shall constrain thee to one mile, go with him two.

29. To him who striketh thee on one cheek offer also the other, and from him who

taketh away thy cloak, do not forbid thy coat also. 30. And to every one that asketh

from thee give; and from him who takes what are thine, do not ask them again.

Matthew 5:38. An eye for an eye. Here another error is corrected. God had

enjoined, by his law, (Leviticus 24:20,) that judges and magistrates should punish

those who had done injuries, by making them endure as much as they had inflicted.

The consequence was, that every one seized on this as a pretext for taking private

revenge. They thought that they did no wrong, provided they were not the first

to make the attack, but only, when injured, returned like for like. Christ informs

them, on the contrary, that, though judges were entrusted with the defense of the

community, and were invested with authority to restrain the wicked and repress

their violence, yet it is the duty of every man to bear patiently the injuries which he

receives.

39. Do not resist evil. There are two ways of resisting: the one, by warding off

injuries through inoffensive conduct; the other, by retaliation.412 Though Christ does

not permit his people to repel violence by violence, yet he does not forbid them to

endeavor to avoid an unjust attack. The best interpreter of this passage that we can

have is Paul, who enjoins us rather to "overcome evil by good" (Romans 12:21) than

contend with evil-doers.413 We must attend to the contrast between the vice and

412"L'une par laquelle nous empeschons qu'on ne nous outrage, sans mal-faire a personne de nostre coste: l'autre, par laquelle nous rendons mal pour mal." — "The one, by which we prevent attacks from being made on us, without doing ill to any person on our part: the other, by which we render evil for evil."

413"Plustost que de rendre la pareille a celuy qui nous a mal-fait." — "Rather than return

JOHN CALVIN

the correction of it. The present subject is retaliation.414 To restrain his disciples

from that kind of indulgence, he forbids them to render evil for evil. He afterwards

extends the law of patience so far, that we are not only to bear patiently the injuries

we have received, but to prepare for bearing fresh injuries. The amount of the whole

admonition is, that believers should learn to forget the wrongs that have been done

them, — that they should not, when injured, break out into hatred or ill-will, or wish

to commit an injury on their part, — but that, the more the obstinacy and rage of

wicked men was excited and inflamed, they should be the more fully disposed to

exercise patience.

Whoever shall inflict a blow. Julian,415 and others of the same description, have

foolishly slandered this doctrine of Christ, as if it entirely overturned the laws of a

country, and its civil courts. Augustine, in his fifth epistle, employs much skill and

judgment in showing, that the design of Christ was merely to train the minds of

believers to moderation and justice, that they might not, on receiving one or two

offenses, fail or lose courage. The observation of Augustine, "that this does not lay

down a rule for outward actions," is true, if it be properly understood. I admit that

Christ restrains our hands, as well as our minds, from revenge: but when any one

has it in his power to protect himself and his property from injury, without exercis-

ing revenge, the words of Christ do not prevent him from turning aside gently and

inoffensively to avoid the threatened attack.

Unquestionably, Christ did not intend to exhort his people to whet the malice of

those, whose propensity to injure others is sufficiently strong: and if they were to turn

to them the other cheek, what would it be but holding out such an encouragement? It

is not the business of a good and judicious commentator to seize eagerly on syllables,

but to attend to the design of the speaker: and nothing is more unbecoming the

disciples of Christ, than to spend time in cavilling about words, where it is easy to

see what the Master means. But in the present instance, the object which Christ

has in view is perfectly obvious. He tells us, that the end of one contest will be the

beginning of another, and that, through the whole course of their life, believers must

lay their account with sustaining many injuries in uninterrupted succession. When

wrong has been done them in a single instance, he wishes them to be trained by this

example to meek submission, that by suffering they may learn to be patient.

40. And to him who wishes to enter into a law-suit with thee. Christ now glances

at another kind of annoyance, and that is, when wicked men torment us with law-

suits. He commands us, even on such an occasion, to be so patient and submissive

that, when our coat has been taken away, we shall be prepared to give up our cloak

also. None but a fool will stand upon the words, so as to maintain, that we must

yield to our opponents what they demand, before coming into a court of law: for

such compliance would more strongly inflame the minds of wicked men to robbery

the like to him who has done us wrong."

414"Il est ici parle de la facon de faire de ceux lesquels rendent la pareille a ceux qui les ont offensez." — "The subject here spoken of is the manner of acting of those who render the like to those who have offended them."

415Julian, the Roman Emperor, generally known by the name of Julian the Apostate. The inveterate hatred of this man to the very name of our blessed Savior has gained him a painfully conspicuous place in ecclesias-tical history. — Ed.

HARMONY OF THE EVANGELISTS

and extortion; and we know, that nothing was farther from the design of Christ.

What then is meant by giving the cloak to him who endeavors, on the ground of a

legal claim,416 to take away our coat? If a man, oppressed by an unjust decision,

loses what is his own, and yet is prepared, when it shall be found necessary, to

part with the remainder, he deserves not less to be commended for patience than

the man who allows himself to be twice robbed before coming into court. In short,

when Christians meet with one who endeavors to wrench from them a part of their

property, they ought to be prepared to lose the whole.

Hence we conclude, that Christians are not entirely prohibited from engaging in

law-suits, provided they have a just defense to offer. Though they do not surrender

their goods as a prey, yet they do not depart from this doctrine of Christ, which

exhorts us to bear patiently "the spoiling of our goods," (Hebrews 10:34.) It is, no

doubt, rare to find a man who proceeds, with mild and proper feelings, to plead in a

court: but, as it is possible for a man to defend a just cause with a view to the public

advantage, we have no right to condemn the thing in itself, because it appears to

be directed by improper feelings.

The different modes of expression which are employed by Matthew and Luke,

make no alteration in the meaning. A cloak is usually of more value than a coat:

and accordingly, when Matthew says, that we ought to give a cloak to him who

takes away a coat, he means that, after having sustained a smaller loss, we ought

to be prepared to endure a greater. What is stated by Luke agrees with the ancient

proverb, "The coat is nearer than the cloak."417

Luke 6:30. To every one that asketh of thee. The same words, as we shall

presently see, are found in Matthew: for it may readily be inferred from the context,

that Luke does not here speak of a request to obtain assistance, but of actions at law,

which bad men raise for the purpose of carrying off the property of others. From him

who takes away what are thine, ask them not again. If it is thought better to read

the two clauses separately, I have no objection: and then it will be an exhortation to

liberality in giving. As to the second clause, in which Christ forbids us to ask again

those things which have been unjustly taken away, it is undoubtedly an exposition of

the former doctrine, that we ought to bear patiently "the spoiling of our goods." But

we must remember what I have already hinted, that we ought not to quibble about

words, as if a good man were not permitted to recover what is his own, when God

gives him the lawful means. We are only enjoined to exercise patience, that we may

not be unduly distressed by the loss of our property, but calmly wait, till the Lord

himself shall call the robbers to account.

416"Sous couleur de proceder par voye de justice;" — "under pretense of proceeding by way of justice."

417"Que le saye est plus pres de la chair que le manteau." — "That the coat is nearer the flesh than the cloak."

Matthew 5:42;Luke 6:34-35

MATTHEW 5:42; LUKE 6:34-35

Matthew 5:42

Luke 6:34-35

42. Give to him that asketh of thee: and from him who desires to borrow from

thee, turn not thou away.

34. If you shall lend to those from whom you hope that you will receive, what

kindness will it be in you? for sinners also lend to sinners, that they may receive the

like. 35. Lend ye, expecting nothing again, and your reward shall be great.

Matthew 5:42. Give to him that asketh of thee. Though the words of Christ,

which are related by Matthew, appear to command us to give to all without discrimi-

nation, yet we gather a different meaning from Luke, who explains the whole matter

more fully. First, it is certain, that it was the design of Christ to make his disciples

generous, but not prodigals and it would be a foolish prodigality to scatter at ran-

dom what the Lord has given us. Again, we see the rule which the Spirit lays down

in another passage for liberality. Let us therefore hold, first, that Christ exhorts his

disciples to be liberal and generous; and next, that the way of doing it is, not to

think that they have discharged their duty when they have aided a few persons, but

to study to be kind to all, and not to be weary of giving, so long as they have the

means.

Besides, that no man may cavil at the words of Matthew, let us compare what is

said by Luke. Christ affirms that when, in lending or doing other kind offices, we look

to the mutual reward, we perform no part of our duty to God. He thus draws a dis-

tinction between charity and carnal friendship. Ungodly men have no disinterested

affection for each other, but only a mercenary regard: and thus, as Plato judiciously

observes, every man draws on himself that affection which he entertains for others.

But Christ demands from his own people disinterested beneficence, and bids them

study to aid the poor, from whom nothing can be expected in return. We now see

what it is, to have an open hand to petitioners. It is to be generously disposed to all

who need qur assistance, and who cannot return the favor.

Luke 6:35. Lend, expecting nothing again. It is a mistake to confine this state-

HARMONY OF THE EVANGELISTS

ment to usury, as if Christ only forbade his people to be usurers. The preceding part

of the discourse shows clearly, that it has a wider reference. After having explained

what wicked men are wont to do, — to love their friends, — to assist those from whom

they expect some compensations, — to lend to persons like themselves, that they

may afterwards receive the like from them, — Christ proceeds to show how much

more he demands from his people, — to love their enemies, to show disinterested

kindness, to lend without expecting a return. We now see, that the word nothing is

improperly explained as referring to usury, or to any interest that is added to the

principal:418 whereas Christ only exhorts us to perform our duties freely, and tells

us that mercenary acts are of no account in the sight of God.419 Not that he abso-

lutely condemns all acts of kindness which are done in the hope of a reward; but he

shows that they are of no weight as a testimony of charity; because he alone is truly

beneficent to his neighbors, who is led to assist them without any regard to his own

advantage, but looks only to the necessities of each. Whether it is ever lawful for

Christians to derive profit from lending money, I shall not argue at greater length un-

der this passage, lest I should seem to raise the question unseasonably out of a false

meaning which I have now refuted. Christ's meaning, as I have already explained,

is simply this: When believers lend, they ought to go beyond heathens; or, in other

words, they ought to exercise pure liberality.

418"De l'usure et accroissement qui vient outre le principal;" — "of usury and increase which comes beyond the principal." On the lawfulnesss of lending money at interest, the most enlightened men, at the time when our author wrote, were strangley divded in sentiment. His own views were unfolded in a small work, which has been admired by competent judges for the purity of French style, and for enlarged views of Political Economy. After suffering not a little obloquy for his manner of applying the law of God to commercial questions, he has been vindicated by the unanimous opinion of posterity; and his performance, having served its purpose, has been quietly laid on the shelf. We allude to it only to account for the rapid and cursory manner in which he disposes here of a question, on which all who wish to know his opinions may satisfy themselves by perusing his own complete and elaborate statement of the argument. — Ed.

419"Que les plaisirs lesquels les hommes se font les uns aux autres, sous esperance de recompense, ne viennent point en conte devant Dieu." — "That the gratifications which men give to each other, in expectation of reward, come not into reckoning before God."

Matthew 5:43-48;Luke 6:27-36

MATTHEW 5:43-48; LUKE 6:27-36

Matthew 5:43-48

Luke 6:27-36

43. Ye have heard that it hath been said, Thou shalt love they neighbor, and

thou shalt hate thy enemy. 44. But I say to you, Love your enemies: bless those

who curse you: do good to those that hate you: and pray for those who injure and

persecute you: 45. That you may be the children of your Father who is in heaven:

for he maketh his sun to rise on the evil and the good, and sendeth rain upon the

just and unjust. 46. For if you shall love those who love you, what reward shall you

have? 47. And if you shall embrace your brethren only, what do you more? Do not

the publicans thus? 48. You shall, therefore, be perfect, as your Father who is in

heaven is perfect.

27. But I say to you who hear, Love your enemies: do good to those who hate you.

28. Bless those who curse you, and pray for those who injure you. (A little after.)

32. And if you love those who love you, what good-will shall it be in you? for sinners

also love those by whom they are loved. 33. And if you shall do good to those who

do good to you, what good-will shall it be in you? for sinners also do this. (Again a

little after.) 35. But love your enemies. (Again.) And ye shall be the children of the

Highest: for he is kind to the unthankful and evil. 36. Be ye therefore merciful, as

your Father also is merciful.

Matthew 5:43. Thou shalt love thy neighbor. It is astonishing, that the Scribes

fell into so great an absurdity, as to limit the word neighbor to benevolent persons:

for nothing is more obvious or certain than that God, in speaking of our neighbors,

includes the whole human race. Every man is devoted to himself; and whenever a

regard to personal convenience occasions an interruption of acts of kindness, there

is a departure from that mutual intercourse, which nature itself dictates. To keep

up the exercise of brotherly love, God assures us, that all men are our brethren,

because they are related to us by a common nature. Whenever I see a man, I must,

of necessity, behold myself as in a mirror: for he is my bone and my flesh, (Genesis

29:14.) Now, though the greater part of men break off, in most instances, from this

HARMONY OF THE EVANGELISTS

holy society, yet their depravity does not violate the order of nature; for we ought

to regard God as the author of the union.

Hence we conclude, that the precept of the law, by which we are commanded

to love our neighbor, is general. But the Scribes, judging of neighborhood from the

disposition of the individual, affirmed that no man ought to be reckoned a neighbor,

unless he were worthy of esteem on account of his own excellencies, or, at least,

unless he acted the part of a friend. This is, no doubt, supported by the common

opinion; and therefore the children of the world are not ashamed to acknowledge

their resentments, when they have any reason to assign for them. But the charity,

which God requires in his law, looks not at what a man has deserved, but extends

itself to the unworthy, the wicked, and the ungrateful. Now, this is the true meaning

which Christ restores, and vindicates from calumny; and hence it is obvious, as I

have already said, that Christ does not introduce new laws, but corrects the wicked

glosses of the Scribes, by whom the purity of the divine law had been corrupted.

44. Love your enemies. This single point includes the whole of the former doc-

trine: for he who shall bring his mind to love those who hate him, will naturally refrain

from all revenge, will patiently endure evils, will be much more prone to assist the

wretched. Christ presents to us, in a summary view, the way and manner of fulfilling

this precept, Thou shalt love thy neighbor as thyself, (Matthew 22:39.) For no man

will ever come to obey this precept, till he shall have given up self-love, or rather

denied himself, and till men, all of whom God has declared to be connected with him,

shall be held by him in such estimation, that he shall even proceed to love those by

whom he is regarded with hatred.

We learn from these words, how far believers ought to be removed from every kind

of revenge: for they are not only forbidden to ask it from God, but are commanded

to banish and efface it from their minds so completely, as to bless their enemies. In

the meantime, they do not fail to commit their cause to God, till he take vengeance

on the reprobate: for they desire, as far as lies in them, that the wicked should return

to a sound mind, that they may not perish; and thus they endeavor to promote their

salvation. And there is still this consolation, by which all their distresses are soothed.

They entertain no doubt, that God will be the avenger of obstinate wickedness, so as

to make it manifest, that those who are unjustly attacked are the objects of his care.

It is very difficult, indeed, and altogether contrary to the disposition of the flesh, to

render good for evil. But our vices and weakness ought not to be pleaded as an

apology. We ought simply to inquire, what is demanded by the law of charity: for, if

we rely on the heavenly power of the Spirit, we shall encounter successfully all that

is opposed to it in our feelings.

This is undoubtedly the reason why monks, and other bawlers of the same class,

imagined that these were advices, and not precepts, given by Christ: for they took

the strength of men as the standard, for ascertaining what they owe to God and to his

law. And yet the monks were not ashamed to claim perfection for themselves, having

voluntarily bound themselves to attend to his advices. How faithfully they support

the title to which they lay claim I do not now say:420 but the folly and absurdity of

420"Je ne touche point pour le present combien ils s'acquittent vaillament et fidelement de ce

JOHN CALVIN

alleging, that they are only advices, will appear from many considerations. First, to

say that he advised his disciples, but did not authoritatively command them, to do

what was right, is to dishonor Christ. Secondly, to represent the duties of charity,

which depend on the law, as matters on which they are left at liberty, is highly fool-

ish.421 Thirdly, the words {ἐγὼ} {δὲ} {λέγω} {ὑμῖν}, but I say to you, mean in this

passage, "I denounce," or "I command," and cannot, with propriety, be rendered, "I

advise." Lastly, that it is an express command of what must necessarily be obeyed,

is proved, without any difficulty, from the words of Christ: for he immediately adds,

45. That ye may be the children of your Father who is in heaven. When he

expressly declares, that no man will be a child of God, unless he loves those who

hate him, who shall dare to say, that we are not bound to observe this doctrine?

The statement amounts to this, "Whoever shall wish to be accounted a Christian, let

him love his enemies." It is truly horrible and monstrous, that the world should have

been covered with such thick darkness, for three or four centuries, as not to see that

it is an express command, and that every one who neglects it is struck out of the

number of the children of God.

It ought to be observed that, when the example of God is held out for our imitation,

this does not imply, that it would be becoming in us to do whatever God does. He fre-

quently punishes the wicked, and drives the wicked out of the world. In this respect,

he does not desire us to imitate him: for the judgment of the world, which is his pre-

rogative, does not belong to us. But it is his will, that we should imitate his fatherly

goodness and liberality. This was perceived, not only by heathen philosophers, but

by some wicked despisers of godliness, who have made this open confession, that

in nothing do men resemble God more than in doing good. In short, Christ assures

us, that this will be a mark of our adoption, if we are kind to the unthankful and

evil. And yet you are not to understand, that our liberality makes us the children

of God: but the same Spirit, who is the witness, (Romans 8:16,) earnest, (Ephesians

1:14,) and seal, (Ephesians 4:30,) of our free adoption, corrects the wicked affections

of the flesh, which are opposed to charity. Christ therefore proves from the effect,

that none are the children of God, but those who resemble him in gentleness and

kindness.

Luke says, and you shall be the children of the Highest. Not that any man acquires

this honor for himself, or begins to be a child of God, when he loves his enemies;

but because, when it is intended to excite us to do what is right, Scripture frequently

employs this manner of speaking, and represents as a reward the free gifts of God.

The reason is, he looks at the design of our calling, which is, that, in consequence of

the likeness of God having been formed anew in us, we may live a devout and holy

life. He maketh his sun to rise on the evil and the good, and sendeth rain on the

just and the unjust. He quotes two instances of the divine kindness toward us, which

are not only well known to us, but common to all: and this very participation excites

dont ils se vantent de paroles." — "I say nothing, for the present, as to the valiant and faithful manner in which they accomplish what they boast of in words."

421"C'est une chose tant et plus absurde, que les devoirs de charite, qui dependent de la Loy, soyent mis en la liberte des hommes, de les faire, ou de les laisser." — "It is an exceedingly absurd thing, that the duties of charity, which depend on the Law, should be put in the power of men to do them, or to let them alone."

HARMONY OF THE EVANGELISTS

us the more powerfully to act in a similar manner towards each other, though, by a

synecdoche,422 he includes a vast number of other favors.

46. Do not even the publicans the same? In the same sense, Luke calls them

sinners, that is, wicked and unprincipled men. Not that the office is condemned in

itself; for the publicans were collectors of taxes, and as princes have a right to impose

taxes, so it is lawful to levy them from the people. But they are so called, because

men of this class are usually covetous and rapacious, nay, deceitful and cruel; and

because among the Jews they were the agents of a wicked tyranny. If any one shall

conclude from the words of Christ, that publicans are the basest of all men, he will

argue ill, for our Lord employs the ordinary phraseology. His meaning is: those who

are nearly devoid of humanity have some appearance of discharging mutual duties,

when they see it to be for their own advantage.

48. You shall therefore be perfect. This perfection does not mean equality, but

relates solely to resemblance.423 However distant we are from the perfection of God,

we are said to be perfect, as he is perfect, when we aim at the same object, which

he presents to us in Himself. Should it be thought preferable, we may state it thus.

There is no comparison here made between God and us: but the perfection of God

means, first, that free and pure kindness, which is not induced by the expectation of

gain; — and, secondly, that remarkable goodness, which contends with the malice

and ingratitude of men. This appears more clearly from the words of Luke, Be ye

therefore merciful, as your Father also is merciful: for mercy is contrasted with a

mercenary regard, which is founded on private advantage.

422"Combien qu'il comprend sous ces deux d'autres infinis tesmoignages, par une figure dont nous avons souvent parle, nommee Synecdoche." — "Though, under these two, he includes innumerable other testimonies, by a figure, of which we have frequently spoken, called Synecdoche."

423"Ceste perfection ne signifie pas qu'il y ait une.equalite et mesme mesure, mais elle se rapporte seulement a quelque ressemblance ou ap-proche." — "That perfection does not mean that there is an equality or thee same measure, but it relates solely to some resemblance or approach."

Matthew 6:1-4

MATTHEW 6: 1-4

Matthew 6:1-4

1. Beware lest ye do your alms before men, that you may be seen by them:

otherwise you have not a reward with your Father who is in heaven. 2. Therefore,

when thou doest alms, let there not be a sound of trumpets before thee, as hypocrites

do in synagogues and in streets, that they may be glorified by men. Verily I say to

you, They have their reward. 3. But when thou shalt do alms, let not thy left hand

know what thy right hand doeth: 4. That thy alms may be in secret, and thy Father,

who seeth in secret, will reward thee openly.

1. Beware In this passage, Christ exhorts his people to devote themselves sin-

cerely to good works; that is, to endeavor, with simplicity, to do what is right before

God, and not to make a parade before men.424 A very necessary admonition; for

in all virtues the entrance of ambition is to be dreaded, and there is no work so

laudable, as not to be in many instances corrupted and polluted by it. Under one

class he lays down, by a synecdoche, a general doctrine: for he speaks of alms

only, as he speaks shortly afterwards about prayers: though some copies, instead of

{ἐλεημοσύνην}, alms, read {δικαιοσύνην}, righteousness, which is also the render-

ing of the old translator. But the difference is of little moment: for in either way there

is no room to doubt, that the design is, to correct the disease of ambition, when, in

doing what is right, we seek glory from men.

2. When thou doest alms He expressly reproves a long established custom, in

which the desire of fame might not only be perceived by the eye, but felt by the

hands. In places where streets or roads met, and in public situations, where large

assemblies were wont to be held, they distributed alms to the poor. There was ev-

ident ostentation in that practice: for they sought crowded places, that they might

be seen by multitudes, and, not satisfied with this, added even the sound of trum-

pets.425 They pretended, no doubt, that it was to call the poor, as apologies are

424"Sans chercher la louange des hommes;" —"without seeking the praise of men?" 425There is no necessity for giving a literal acceptation to the sounding of trumpets, particularly as no trace of such a practice, so far as we are aware, is to be found in history. Similar phrases are used, in many languages, to denote, that ostentation has been carried far beyond

HARMONY OF THE EVANGELISTS

never wanting: but it was perfectly obvious, that they were hunting for applause

and commendation. Now, when our service is rendered to the eyes of men, we do

not submit our life to the judgment and approbation of God. Justly, therefore, does

Christ say, that those persons, who exhibit themselves in this manner, have their

reward: for they whose eyes are held by such vanity cannot look upon God.

For the same reason, all who are desirous of vain-glory are called hypocrites.

Profane authors gave the name of {ὑποκριταὶ}, hypocrites, to those who personated

assumed characters in plays and on the stage; and Scripture has applied this term to

men who are double in heart and insincere.426 There are various kinds of hypocrites.

Some, though conscious of being very wicked, impudently give themselves out for

good men before the world, and endeavor to conceal their vices, of which they have

an inward conviction. Others allow themselves to proceed to such a pitch of audacity,

that they venture to claim even perfect righteousness before God. Others do good,

not from a desire to do what is right, nor on account of the glory of God, but only to

obtain for themselves fame and a reputation for holiness. This last mentioned class

Christ now describes, and he properly calls them hypocrites: for, having no proper

object in view in the performance of good works, they assume a different character,

that they may appear to be holy and sincere worshippers of God.

3. Let not thy left hand know By this expression he means, that we ought to be

satisfied with having God for our only witness, and to be so earnestly desirous to

obey him, that we shall not be carried away by any vanity. It frequently happens,

that men sacrifice to themselves rather than to God. Christ therefore wishes, that

we should not be distracted by indirect thoughts, but go straight to this object, that

we may serve God with a pure conscience.

4. That thy alms may be in secret This statement appears to be opposed to many

passages of Scripture, in which we are commanded to edify the brethren by good

examples. But if we attend to the design of Christ, we must not give a more exten-

sive meaning to the words.427 He commands his disciples to devote themselves to

good works purely, and without any ambition. In order to do this, he bids them turn

away their eyes from the sight of men, and to reckon it enough that their duties are

approved by God alone. Such simplicity of views does not at all interfere with anxi-

ety and zeal to promote edification: and, indeed, a little before, he did not expressly

forbid them to do good before men, but condemned ostentation.

the bounds of ordinary propriety. — Ed.

426This is the true etymology of the word, and rests, not on conjecture, but on historical facts. {̔Ψποκρίνεσθαι} was used in the same sense as the more modern term {ἀποκρίνεσθαι},, to reply. An actor was called

{ὁ} {ὑποκρινόμενος} {τῶ} {χορῶ}, one who replies to the chorus, alluding to the form of the ancient dramas. The circuitous

phrase was altered to {̔Ψποκριτὴς}, which was, for some time, used occasionally in a good sense, to denote "one who assumed,

for a temporary purpose, a character different from his own;" but came afterwards to be uniformly used in a bad sense, as

denoting "one who assumed a character which did not belong to him." It is a curious instance of the facility with which a word

passes, by a few changes, into a meaning altogether different from what it originally bore; and may serve to show, how rashly

some philologists have maintained, that in all the successive meanings of a word the generic idea may be traced. The second

will resemble the first, and the third either the first or the second, and every new meaning will have an analogy to a former one,

from which it has been derived: but it may happen that, ere long, all traces of the original meaning have disappeared. To reply

and to be insincere are ideas which have no resemblance. — Ed.

427"Verba longius trahere non oportet." In some of the best Latin editions we find, "verba longius trahere nos oportet," which entirely alters the meaning. But the discrepancy of the reading is set aside by the French version: "il ne faut point estendre les paroles plus avant;" — "we must not extend the words farther." — Ed.

JOHN CALVIN

Thy Father, who seeth in secret He silently glances at a kind of folly, which prevails

everywhere among men, that they think they have lost their pains, if there have not

been many spectators of their virtues. He tells them, that God does not need a

strong light to perceive good actions: for those things, which appear to be buried

in darkness, are open to his view. We have no reason, therefore, to suppose that

what escapes the notice, and receives not the testimony of men, is lost: for "the

Lord dwells in the thick darkness," (2 Chronicles 6:1.) A most appropriate remedy is

thus applied for curing the disease of ambition, when he reminds us to fix our eye on

God: for this banishes from our minds, and will utterly destroy, all vain-glory. — In the

second clause, which immediately follows, Christ reminds us that, in looking for the

reward of good works, we must wait patiently till the last day, the day of resurrection.

Thy Father, says he, shall reward thee openly But when? It will be, when the dawn of

the last day shall arise, by which all that is now hidden in darkness shall be revealed.

Matthew 6:5-8

MATTHEW 6:5-8

Matthew 6:5-8

5. And when thou shalt pray, thou shalt not be as the hypocrites: for they are

wont to pray standing in the synagogues, and in corners of the streets, that they may

be seen by men. Verily I say to you, that they have their reward. 6. But thou, when

thou prayest, enter into thy closet, and, having shut thy door, pray to thy Father

who is in secret: and thyFather, who seeth secret, shall reward thee openly. 7. But

praying, use not vain repetitions, as the Heathen do: for they think that they shall

be heard on account of their speaking much. 8. Be not you, therefore, like them: for

your Father knoweth what things ye need, before ye ask him.

5. When thou shalt pray He now gives the same instruction as to prayer, which he

had formerly given as to alms. It is a gross and shameful profanation of the name of

God, when hypocrites, in order to obtain glory from men, pray in public, or at least

make a pretense of praying. But, as hypocrisy is always ambitious, we need not

wonder that it is also blind. Christ, therefore, commands his disciples, if they wish to

pray in a right manner, to enter into their closet. Some expositors, thinking that this

has the appearance of absurdity, give it an allegorical turn, as referring to the inward

recesses of the heart: but there is no necessity for such trifling. We are commanded,

in many passages, to pray to God or to praise him, in the public assembly, amidst

a crowd of men, and before all the people: and that for the purpose, not only of

testifying our faith or gratitude, but also of exciting others, by our example, to do

the like. Christ does not withdraw us from such an exercise, but only admonishes us

to have God always before our eyes when we engage in prayer.

We must not literally interpret the words, enter into thy closet: as if he ordered

us to avoid the presence of men, or declared that we do not pray aright, except

when there are no witnesses. He speaks comparatively, and means, that we ought

rather to seek retirement than desire a crowd of men to see us praying.428 It is ad-

428"Il parle ici par une forme de comparaison des deux extremitez opposites, signifiant que plustost il faut chercher d'estre seuls, que de desirer grande compagnie qui nous voye prier." — "He speaks here by way of comparison of the two opposite extremes, meaning that we must rather seek to be alone, than desire a large company to see us pray,"

JOHN CALVIN

vantageous, indeed, to believers, and contributes to their pouring out, with greater

freedom, their prayers and groans before God, to withdraw from the gaze of men.

Retirement is also useful for another reason, that our minds may be more free and

disengaged from all distracting thoughts: and accordingly Christ himself frequently

chose the concealment of some retired spot for the sake of prayer. But this is not

the present subject, which is only to correct the desire of vain-glory. To express it in

a few words, whether a man prays alone, or in the presence of others, he ought to

have the same feelings, as if he were shut up in his closet, and had no other witness

but God. When Christ says, thy Father shall reward thee, he declares plainly that all

the reward, which is promised to us in any part of Scripture, is not paid as a debt,

but is a free gift.

7. Use not vain repetitions He reproves another fault in prayer, a multiplicity of

words. There are two words used, but in the same sense: for {βαττολογία} is "a

superfluous and affected repetition," and {πολυλογία} is "unmeaning talk." Christ

reproves the folly of those who, with the view of persuading and entreating God,

pour out a superfluity of words. This doctrine is not inconsistent with the praises

everywhere bestowed in Scripture on earnestness in prayer: for, when prayer is

offered with earnest feeling, the tongue does not go before the heart. Besides, the

grace of God is not obtained by an unmeaning flow of words; but, on the contrary,

a devout heart throws out its affections, like arrows, to pierce heaven. At the same

time, this condemns the superstition of those who entertain the belief, that they will

secure the favor of God by long murmurings. We find Popery to be so deeply imbued

with this error, that it believes the efficacy of prayer to lie chiefly in talkativeness.

The greater number of words that a man mutters, the more diligently he is supposed

to have prayed. Long and tedious chanting also, as if it were to soothe the ears of

God, continually resounds in their cathedrals.

8. For your Father knoweth This single remedy is sufficient for removing and

destroying the superstition which is here condemned. For whence comes this folly

of thinking that great advantage is gained, when men weary God by a multiplicity

of words, but because they imagine that he is like a mortal man, who needs to be

informed and solicited? Whoever is convinced, that God not only cares for us, but

knows all our wants, and anticipates our wishes and anxieties before we have stated

them, will leave out vain repetitions, and will reckon it enough to prolong his prayers,

as far as shall be necessary for exercising his faith; but will reckon it absurd and

ridiculous to approach God with rhetorical embellishments, in the expectation that

he will be moved by an abundance of words.

But if God knows what things we have need of, before we ask him, where lies the

advantage of prayer? If he is ready, of his own free will, to assist us, what purpose

does it serve to employ our prayers, which interrupt the spontaneous course of his

providence? The very design of prayer furnishes an easy answer. Believers do not

pray, with the view of informing God about things unknown to him, or of exciting

him to do his duty, or of urging him as though he were reluctant. On the contrary,

they pray, in order that they may arouse themselves to seek him, that they may

exercise their faith in meditating on his promises, that they may relieve themselves

HARMONY OF THE EVANGELISTS

from their anxieties by pouring them into his bosom; in a word, that they may declare

that from Him alone they hope and expect, both for themselves and for others, all

good things. God himself, on the other hand, has purposed freely, and without being

asked, to bestow blessings upon us; but he promises that he will grant them to our

prayers. We must, therefore, maintain both of these truths, that He freely anticipates

our wishes, and yet that we obtain by prayer what we ask. As to the reason why he

sometimes delays long to answer us, and sometimes even does not grant our wishes,

an opportunity of considering it will afterwards occur.

Matthew 6:9-13;Luke 11:1-4

MATTHEW 6:9-13; LUKE 11:1-4

Matthew 6:9-13

Luke 11:1-4

9. Pray ye therefore thus: Our Father who art in heaven, may thy name be sanc-

tified. 10. May thy kingdom come. May thy will be done, as in heaven, so also in the

earth. 11. Give us to-day our daily bread. 12. And forgive us our debts, as we also

forgive our debtors. 13. And lead us not into temptation, but deliver us from evil.

For thine is the kingdom, and the power, and the glory for ever. Amen.

1. And it happened, while he was praying in a certain place, when he ceased, one

of his disciples said to him, Lord, teach us to pray, as John also taught his disciples.

2. And he saith to them, When you pray, say, Our Father who art in heaven, may thy

name be sanctified. May thy kingdom come. May thy will be done, as in heaven, so

also in the earth. 3. Give us to.day our daily bread. 4. And forgive us our sins, as

we also forgive every one who owes us. And lead us not into temptation, but deliver

us from evil.

It is uncertain whether this form was once only or twice delivered by Christ to

his disciples.429 Some think that the latter is more probable; because Luke says

that he was requested to do it, while Matthew represents him as teaching it of his

own accord. But as we have said, that Matthew collects all the leading points of

doctrine, in order that the whole amount of them may be more clearly perceived by

the readers when they are placed in close succession, it is possible that Matthew

may have omitted to mention the occasion which is related by Luke. On this subject,

however, I am unwilling to debate with any person.

Luke 11:1 As John also taught his diciples. John delivered to his disciples a partic-

ular form of prayer; and he did so, in my opinion, because the time required it. The

state of affairs among the Jews was, at that time, exceedingly corrupted. Every thing

connected with religion had so miserably fallen, that we need not be surprised to find

429"Il est incertain si Christ a enseigne ceste formule de prier a ses disciples une fois seulement, ou bien par deux diverses fois." — "It is uncertain if Christ taught this form of prayer to his disciples once only, or rather at two separate times."

HARMONY OF THE EVANGELISTS

few among them, by whom prayer was offered in a proper manner.430 Besides, it

was proper, that the minds of believers should be excited, by prayer, to hope and

desire the promised redemption, which was at hand. John might, therefore, have

collected, out of various passages of Scripture, a certain prayer adapted to the time,

and approaching more nearly to the spiritual kingdom of Christ, which had already

begun to be revealed.

Matthew 6:9 Do ye therefore pray thus Instead of this Luke says, when ye pray,

say: though Christ does not enjoin his people to pray in a prepared form of words,431

but only points out what ought to be the object of all our wishes and prayers. He

embraces, therefore, in six petitions what we are at liberty to ask from God. Nothing

is more advantageous to us than such instruction. Though this is the most important

exercise of piety, yet in forming our prayers, and regulating our wishes, all our senses

fail us. No man will pray aright, unless his lips and heart shall be directed by the

Heavenly Master. For that purpose he has laid down this rule, by which we must

frame our prayers, if we desire to have them accounted lawful and approved by God.

It was not the intention of the Son of God, (as we have already said), to prescribe the

words which we must use, so as not to leave us at liberty to depart from the form

which he has dictated. His intention rather was, to guide and restrain our wishes,

that they might not go beyond those limits and hence we infer, that the rule which he

has given us for praying aright relates not to the words, but to the things themselves.

This form of prayer consists, as I have said, of six petitions. The first three, it

ought to be known, relate to the glory of God, without any regard to ourselves; and

the remaining three relate to those things which are necessary for our salvation. As

the law of God is divided into two tables, of which the former contains the duties

of piety, and the latter the duties of charity,432 so in prayer Christ enjoins us to

consider and seek the glory of God, and, at the same time, permits us to consult

our own interests. Let us therefore know, that we shall be in a state of mind for

praying in a right manner, if we not only are in earnest about ourselves and our own

advantage, but assign the first place to the glory of God: for it would be altogether

preposterous to mind only what belongs to ourselves, and to disregard the kingdom

of God, which is of far greater importance.

Our Father who art in heaven Whenever we engage in prayer, there are two things

to be considered, both that we may have access to God, and that we may rely on

Him with full and unshaken confidence: his fatherly love toward us, and his bound-

less power. Let us therefore entertain no doubt, that God is willing to receive us

graciously, that he is ready to listen to our prayers, — in a word, that of Himself he is

430"Il ne se faut pas fort esbahir si la vraye et pure maniere de prier estoit pratiquee par bien peu de gens." — "We ought not to be greatly surprised, if the true and pure manner of praying was practiced by very few people."

431"Combien Christ ne commande pas aux siens en priant de s'attacher scrupuleusement a certains mots;" — "though Christ does not command his people to adhere scrupulously to certain words.

432"Comme la Loy de Dieu est divisee en deux Tables, desquelles la premiere contient les choses dont nous sommes redevables a Dieu pour honorer sa majeste: la seconde ce que nous devons a nostre prochain selon charite." — "As the Law of God is divided into two Tables, of which the first contains the things which we owe to God to honor his majesty: the second, what we owe to our neighbor according to charity."

JOHN CALVIN

disposed to aid us. Father is the appellation given to him; and under this title Christ

supplies us with sufficiently copious materials for confidence. But as it is only the

half of our reliance that is founded on the goodness of God, in the next clause, who

art in heaven, he gives us a lofty idea of the power of God. When the Scripture says,

that God is in heaven, the meaning is, that all things are subject to his dominions, —

that the world, and everything in it, is held by his hand, — that his power is every-

where diffused, — that all things are arranged by his providence. David says, "He

that dwelleth in the heavens shall laugh at them," (Psalm 2:4); and again, "Our God

is in heaven: he hath done whatever he hath pleased," (Psalm 115:3).

When God is said to be in heaven, we must not suppose that he dwells only there;

but, on the contrary, must hold what is said in another passage, that "the heavens of

heavens do not contain him," (2 Chronicles 2:6). This mode of expression separates

him from the rank of creatures, and reminds us that, when we think of him, we ought

not to form any low or earthly conceptions: for he is higher than the whole world. We

have now ascertained the design of Christ. In the commencement of the prayer, he

desired his own people to rest their confidence on the goodness and power of God;

because, unless our prayers are founded on faith, they will be of no advantage. Now,

as it would be the folly and madness of presumption, to call God our Father, except

on the ground that, through our union to the body of Christ, we are acknowledged

as his children, we conclude, that there is no other way of praying aright, but by

approaching God with reliance on the Mediator.

May thy name be sanctified This makes still more manifest what I have said, that

in the first three petitions we ought to lose sight of ourselves, and seek the glory of

God: not that it is separated from our salvation, but that the majesty of God ought

to be greatly preferred by us to every other object of solicitude. It is of unspeakable

advantage to us that God reigns, and that he receives the honor which is due to him:

but no man has a sufficiently earnest desire to promote the glory of God, unless (so

to speak) he forgets himself, and raises his mind to seek God's exalted greatness.

There is a close connection and resemblance between those three petitions. The

sanctification of the name of God is always connected with his kingdom; and the

most important part of his kingdom lies in his will being done. Whoever considers

how cold and negligent we are in desiring the greatest of those blessings for which

we are here commanded to pray, will acknowledge that nothing here is superfluous,

but that it is proper that the three petitions should be thus distinguished.

To sanctify the name of God means nothing else, than to give unto the Lord the

glory due unto his name, so that men may never think or speak of him but with

the deepest veneration. The opposite of this is the profanation of the name of God,

which takes place, when men either speak disrespectfully of the divine majesty, or

at least without that reverence which they ought to feel. Now, the glory, by which

it is sanctified, flows and results from the acknowledgments made by men as to the

wisdom, goodness, righteousness, power, and all the other attributes of God. For

holiness always dwells, and permanently remains, in God: but men obscure it by

their malice and depravity, or dishonor and pollute it by sacrilegious contempt. The

substance of this petition is, that the glory of God may shine in the world, and may be

HARMONY OF THE EVANGELISTS

duly acknowledged by men. But religion is in its highest purity and rigour, when men

believe, that whatever proceeds from God is right and proper, full of righteousness

and wisdom: for the consequence is, that they embrace his word with the obedience

of faith, and approve of all his ordinances and works. That faith which we yield to

the word of God is, so to speak, our subscription,433 by which we "set to our seal

that God is faithful," (John 3:33;) as the highest dishonor that can be done to him is

unbelief and contempt of his word.

We now see, what wickedness is displayed by most men in judging of the works

of God, and how freely they allow themselves to indulge in censure. If any of us are

chastised, they grumble, and murmur, and complain, and some break out into open

blasphemies: if he does not grant our wishes, we think that he is not sufficiently

kind to us.434 Many turn into matter of idle talk and jesting his incomprehensible

providence and secret judgments. Even his holy and sacred name is often treated

with the grossest mockery. In short, a part of the world profane his holiness to the

utmost of their power. We need not then wonder, if we are commanded to ask, in the

first place, that the reverence which is due to it may be given by the world. Besides,

this is no small honor done to us, when God recommends to us the advancement of

his glory.

10. May thy kingdom come Though the Greek verb ({ἐλθέτω}) is simple, yet if,

instead of May thy kingdom come, we read, as it was rendered in the old translation,

May thy kingdom arrive,435 the meaning will remain unchanged. We must first at-

tend to the definition of the kingdom of God. He is said to reign among men, when

they voluntarily devote and submit themselves to be governed by him, placing their

flesh under the yoke, and renouncing their desires. Such is the corruption of the

nature, that all our affections are so many soldiers of Satan, who oppose the justice

of God, and consequently obstruct or disturb his reign. By this prayer we ask, that

he may remove all hindrances, and may bring all men under his dominion, and may

lead them to meditate on the heavenly life.

This is done partly by the preaching of the word, and partly by the secret power

of the Spirit. It is his will to govern men by his word: but as the bare voice, if the

inward power of the Spirit be not added, does not pierce the hearts of men, both

must be joined together, in order that the kingdom of God may be established. We

therefore pray that God would exert his power, both by the Word and by the Spirit,

that the whole world may willingly submit to him. The kingdom of God is opposed to

all disorder ({ἀταξία}) and confusion for good order is nowhere found in the world,

except when he regulates by his hand the schemes and dispositions of men. Hence

we conclude, that the commencement of the reign of God in us is the destruction of

the old man, and the denial of ourselves, that we may be renewed to another life.

There is still another way in which God reigns; and that is, when he overthrows his

enemies, and compels them, with Satan their head, to yield a reluctant subjection to

433"Comme si nous signions de nostre propre main, declarans que Dieu est veritable;" — "as if we signed with our own hand, declaring that God is true."

434"Il nous semble qu'il nous fait tort;" — "we think that he wrongs us." 435"Adveniat regnum tuum;" the only difference being, that the compound verb adveniat, may arrive, has been exchanged for the simple verb veniat, may come, a change which has been adopted, so far as I have observed, in the modern European versions. — Ed.

JOHN CALVIN

his authority, "till they all be made his footstools" (Hebrews 10:13.) The substance

of this prayer is, that God would enlighten the world by the light of his Word, — would

form the hearts of men, by the influences of his Spirit, to obey his justice, and would

restore to order, by the gracious exercise of his power, all the disorder that exists in

the world. Now, he commences his reign by subduing the desires of our flesh. Again,

as the kingdom of God is continually growing and advancing to the end of the world,

we must pray every day that it may come: for to whatever extent iniquity abounds

in the world, to such an extent the kingdom of God, which brings along with it perfect

righteousness, is not yet come.

May thy will be done Although the will of God, viewed in itself, is one and simple, it

is presented to us in Scripture under a twofold aspect.436 It is said, that the will of God

is done, when he executes the secret counsels of his providence, however obstinately

men may strive to oppose him. But here we are commanded to pray that, in another

sense, his will may be done, — that all creatures may obey him, without opposition,

and without reluctance. This appears more clearly from the comparison, as in heaven

For, as He has the angels constantly ready to execute his commands, (and hence

they are said to do his commandments, hearkening to the voice of his word, Psalm

103:20,) so we desire that all men may have their will formed to such harmony with

the righteousness of God, that they may freely bend in whatever direction he shall

appoint. It is, no doubt, a holy desire, when we bow to the will of God, and acquiesce

in his appointments. But this prayer implies something more. It is a prayer, that

God may remove all the obstinacy of men, which rises in unceasing rebellion against

him, and may render them gentle and submissive, that they may not wish or desire

any thing but what pleases him, and meets his approbation.

But it may be objected: Ought we to ask from God what, he declares, will never

exist to the end of the world? I reply: When we pray that the earth may become

obedient to the will of God, it is not necessary that we should look particularly at

every individual. It is enough for us to declare, by such a prayer as this, that we hate

and regret whatever we perceive to be contrary to the will of God, and long for its

utter destruction, not only that it may be the rule of all our affections, but that we

may yield ourselves without reserve, and with all cheerfulness, to its fulfillment.

11. Give us today our daily bread Of the form of prayer which Christ has pre-

scribed to us this may be called, as I have said, the Second Table. I have adopted

this mode of dividing it for the sake of instruction.437 The precepts which relate to

the proper manner of worshipping God are contained in the First Table of the law,

and those which relate to the duties of charity in the Second. Again, in this prayer,

— "I have formerly divided it thus, in order to instruct more familiarly." our Lord first

instructs us to seek the glory of God, and then points out, in the second part, what

we ought to ask for ourselves. But it must be observed, that the prayers which we

offer for our salvation, or for our own advantage, ought to have this for their ulti-

mate object: for we must not be so exclusively occupied with what is advantageous

to ourselves, as to omit, in any instance, to give the first place to the glory of God.

436"Elle nous est proposee en deux sortes es Escritures." — "It is presented to us in two ways in the Scriptures."

437"Je l'ay ainsi divisee par ci devant pour enseigner plus familierement."

HARMONY OF THE EVANGELISTS

When we pray, therefore, we must never turn away our eyes from that object.

There is this difference, however, between the two kinds of petitions which we

have mentioned. When we pray for the kingdom of God and the sanctification of

his name, our eyes ought to be directed upwards, so as to lose sight of ourselves,

and to be fixed on God alone. We then come down to ourselves, and connect with

those former petitions, which look to God alone, solicitude about our own salvation.

Though the forgiveness of sins is to be preferred to food,438 as far as the soul is more

valuable than the body, yet our Lord commenced with bread and the supports of an

earthly life, that from such a beginning he might carry us higher. We do not ask that

our daily bread may be given to us before we ask that we may be reconciled to God,

as if the perishing food of the belly were to be considered more valuable than the

eternal salvation of the soul: but we do so that we may ascend, as it were by steps,

from earth to heaven. Since God condescends to nourish our bodies, there can be no

doubt whatever, that he is far more careful of our spiritual life. This kind and gentle

manner of treating us raises our confidence higher.

Some are of opinion, that {τὸν} {ἄζτον} {ἡμῶν} {ἐπιούσιον} means our super-

substantial bread This is exceedingly absurd. The reason assigned by Erasmus is

not only frivolous, but inconsistent with piety. He reckons it improbable that, when

we come into the presence of God, Christ should enjoin us to make mention of food.

As if this manner of instruction were not to be found in every part of Scripture, to

lead us to the expectation of heavenly blessings, by giving us a taste of temporal

blessings. It is indeed the true proof of our faith, when we ask nothing but from God,

and not only acknowledge him to be the only fountain of all blessings, but feel that

his fatherly kindness extends to the smallest matters, so that he does not disdain to

take care even of our flesh.

That Christ speaks here of bodily food may easily be inferred: first, because oth-

erwise the prayer would be defective and incomplete. We are enjoined, in many

passages, to throw all our cares into the bosom of God, and he graciously promises,

that "he will withhold from us no good thing," (Psalm 84:11.) In a perfect rule of

prayer, therefore, some direction must be laid down as to the innumerable wants of

the present life. Besides, the word {σήμερον}, today, means that we are to ask from

God no more than is necessary for the day:439 for there is no doubt, that he intended

to restrain and guide our desire of earthly food, to which we are all immoderately

addicted. Again, a very frequent Synecdoche occurs in the word bread, under which

the Hebrews include every description of food. But here it has a still more extensive

meaning: for we ask not only that the hand of God may supply us with food, but that

we may receive all that is necessary for the present life.

The meaning is now obvious. We are first commanded to pray, that God would

protect and cherish the life which he has given to us in the world, and, as we need

many supports, that he would supply us with every thing that he knows to be need-

ful. Now, as the kindness of God flows in uninterrupted succession to feed us, the

438"Combien que la remission des pechez est bien a preferer a la nourriteurde cette vie." — "though the forgiveness of sins is greatly to be preferred to the nourishment of this life."

439"Sinon au pris que le jour vient l'un apres l'autre;" — "only as far as one day comes after another."

JOHN CALVIN

bread which he bestows is called {ἐπιούσιος}, that is, continual:440 for so it may be

rendered. This word suggests to us such a petition as the following: "O Lord, since

our life needs every day new supplies, may it please thee to grant them to us with-

out interruption." The adverb today, as I said a little ago, is added to restrain our

excessive desire, and to teach us, that we depend every moment on the kindness of

God, and ought to be content with that portion which he gives us, to use a common

expression, "from day to day."

But here an objection may be urged. It is certain, that Christ has given a rule for

prayer, which belongs equally to all the godly. Now, some of their number are rich

men, who have their yearly produce laid up in store. Why does he command them

to ask what they have at home, and to ask every day those things of which they

have an abundant supply for a year? The reply is easy. These words remind us that,

unless God feed us daily, the largest accumulation of the necessaries of life will be of

no avail. Though we may have abundance of corn, and wine, and every thing else,

unless they are watered by the secret blessing of God, they will suddenly vanish, or

we will be deprived of the use of them, or they will lose their natural power to support

us, so that we shall famish in the midst of plenty. There is therefore no reason to

wonder, if Christ invites the rich and poor indiscriminately to apply to their Heavenly

Father for the supply of their wants. No man will sincerely offer such a prayer as

this, unless he has learned, by the example of the Apostle Paul, "to be full and to

be hungry, to abound and to suffer need," (Philippians 4:12,) to endure patiently his

poverty or his humble condition, and not to be intoxicated by a false confidence in

his abundance.

Does any one inquire, why we ask that bread to be given to us, which we call OUR

bread? I answer: It is so called, not because it belongs to us by right, but because

the fatherly kindness of God has set it apart for our use. It becomes ours, because

our Heavenly Father freely bestows it on us for the supply of our necessities. The

fields must, no doubt, be cultivated, labor must be bestowed on gathering the fruits

440"Superveniens;" — "survenant, ou venant par chacun jour;"— "succeeding, or coming by each day." We subjoin an extract from the Dissertations of Witsius on the Lord's Prayer. After mentioning several views of Commentators on this petition, he says: This great variety of expositions has been principally occasioned by the Greek word {ἐπιούσιος}. That word occurs nowhere

else in Scripture, and the most learned men have been unable to discover it in any profane writings. As it is not known to what

Hebrew word employed by our Lord it corresponds, it is not surprising that different persons should have assigned to it different

acceptations. — I shall not now enter into a critical examination of the very numerous expositions of that word which have been

given by learned men. An exposition more copious and learned than any that had previously appeared, has been given by a very

celebrated and learned man, JOHN MARCK, formerly my much esteemed colleague in the University of Friesland. It forms a part

of his Juvenile Dissertations, as he is pleased to style them, but which contain much profound wisdom. The simplest and most

probable of the various etymologies, I have always thought, is that which supposes {ἐπιόσιος} to be compounded of {ἐπὶ} and

{οὐσία}, as {περιούσιος} is compounded of {περὶ} and {οὐσία} The analogy of composition of such words presents no difficulty:

for it does not require that the {ι} in the word {ἐπὶ} shall be dropped before a vowel. This is proved by the words {ἐπιεικὴς},

{ἐπιόγδοος}, {ἐπιόρκος}, {ἐπιόπτομαι}, {ἐπιοῦρος}, and many of the same form. This derivation being granted, which has

nothing unusual or anomalous, considerable progress has been made in the investigation of the subject. For as {τὸ} {περιούσιον}

signifies what is more than enough, and beyond what the preservation of existence requires, so {τὸ} {ἐπιούσιον} signifies what is

enough. Such is the meaning assigned to it by the ancient Greek writers, who were deeply skilled in their own language. " {́̓Αρτου}

{ἐπιούσιον}, (says Chrysostom, Hom. 30, Ton. 5.) {τουτέστιν} {ἐπὶ} {τὴν} {οὐσίαν} {τοῦ} {σώματος} {διαζαίνοντα}, {καὶ}

{συγκρατὢσαι} {ταύτην} {δυνάμενον}, — "that is, what passes to the substance of the body, and is able to support it." {Ζητεῖν}

{προσετάχθημεν} , (says Gregory Nyssen,) {τὸ} {πρὸν} {τὴν} {συντήρησιν} {ἐξαρκοῦν} {τὢν} {σωματικὢν} {οὐσίαν} "We

have been commanded to seek what is sufficient for the support of the bodily existence." Basil explains it to be {τὸν} {πρὸς}

{τὴν} {ἐφήμερον} {ζωὴν} {τὢ} {οὐσία} {ἡμῶν} {χρησιμεύοντα}, "what is useful to our existence for daily life." (After referring

to Suiceri Thesaurus, and quoting from Cyril of Alexandria and from Theodoret, he concludes {ἄρτον} {ἐπιούσιον} to be equivalent

to the phrase used by the Apostle James, (2: 15,) {τὴν} {ἐφήμερον} {τροφὴν}, (daily food )—Biblica1 Cabinet, vol. 24, pp. 266,

272-274. — Ed.

HARMONY OF THE EVANGELISTS

of the earth, and every man must submit to the toil of his calling, in order to procure

food. But all this does not hinder us from being fed by the undeserved kindness

of God, without which men might waste their strength to no purpose. We are thus

taught, that what we seem to have acquired by our own industry is his gift. We may

likewise infer from this word, that, if we wish God to feed us, we must not take what

belongs to others: for all who have been taught of God, (John 6:45,) whenever they

employ this form of prayer, make a declaration that they desire nothing but what is

their own.

12. And forgive us our debts Here it may be proper that we should be reminded

of what I said a little before, that Christ, in arranging the prayers of his people, did

not consider which was first or second in order. It is written, that our prayers are

as it were a wall which hinders our approach to God, (Isaiah 59:2,) or a cloud which

prevents him from beholding us, (Isaiah 44:22,) and that

"he hath covered himself with a cloud, that our

prayer should not pass through," (Lamentations 3:44.)

We ought always, therefore, to begin with the forgiveness of sins: for the first

hope of being heard by God beams upon us, when we obtain his favor; and there is

no way in which he is "pacified toward us," (Ezekiel 16:63,) but by freely pardoning

our sins. Christ has included in two petitions all that related to the eternal salvation

of the soul, and to the spiritual life: for these are the two leading points of the divine

covenant, in which all our salvation consists. He offers to us a free reconciliation by

"not imputing our sins," (2 Corinthians 5:19,) and promises the Spirit, to engrave

the righteousness of the law on our hearts. We are commanded to ask both, and the

prayer for obtaining the forgiveness of sins is placed first.

In Matthew, sins are called debts, because they expose us to condemnation at

the tribunal of God, and make us debtors; nay more, they alienate us entirely from

God, so that there is no hope of obtaining peace and favor except by pardon. And

so is fulfilled what Paul tells us, that "all have sinned, and come short of the glory of

God," (Romans 3:23,)

"that every mouth may be stopped, and all the

world may become guilty before God," (Romans 3:19.)

For, though the righteousness of God shines, to some extent, in the saints, yet,

so long as they are surrounded by the flesh, they lie under the burden of sins. None

will be found so pure as not to need the mercy of God, and if we wish to partake of

it, we must feel our wretchedness. Those who dream of attaining such perfection in

this world, as to be free from every spot and blemish, not only renounce their sins,

but renounce Christ himself, from whose Church they banish themselves. For, when

he commands all his disciples to betake themselves to him daily for the forgiveness

of sins, every one, who thinks that he has no need of such a remedy, is struck out of

the number of the disciples.

Now, the forgiveness, which we here ask to be bestowed on us, is inconsistent

with satisfaction, by which the world endeavors to purchase its own deliverance.

For that creditor is not said to forgive, who has received payment and asks nothing

more,—but he who willingly and generously departs from his just claim, and frees the

JOHN CALVIN

debtor The ordinary distinction between crime and punishment has no place here:

for debts unquestionably mean liability to punishment. If they are freely forgiven us,

all compensations must disappear. And there is no other meaning than this in the

passage of Luke, though he calls them sins: for in no other way does God grant the

pardon of them, than by removing the condemnation which they deserve.

As we forgive our debtors This condition is added, that no one may presume to

approach God and ask forgiveness, who is not pure and free from all resentment.

And yet the forgiveness, which we ask that God would give us, does not depend on

the forgiveness which we grant to others: but the design of Christ was, to exhort us,

in this manner, to forgive the offenses which have been committed against us, and at

the same time, to give, as it were, the impression of his seal, to ratify the confidence

in our own forgiveness. Nor is any thing inconsistent with this in the phrase used

by Luke, {καὶ} {γὰρ}, for we also Christ did not intend to point out the cause, but

only to remind us of the feelings which we ought to cherish towards brethren, when

we desire to be reconciled to God. And certainly, if the Spirit of God reigns in our

hearts, every description of ill-will and revenge ought to be banished. The Spirit is

the witness of our adoption, (Romans 8:16,) and therefore this is put down simply as

a mark, to distinguish the children of God from strangers. The name debtors is here

given, not to those who owe us money, or any other service, but to those who are

indebted to us on account of offenses which they have committed.

13. And lead us not into temptation Some people have split this petition into

two. This is wrong: for the nature of the subject makes it manifest, that it is one

and the same petition. The connection of the words also shows it: for the word

but, which is placed between, connects the two clauses together, as Augustine judi-

ciously explains. The sentence ought to be resolved thus, That we may not be led

into temptation, deliver us from evil The meaning is: "We are conscious Of our own

weakness, and desire to enjoy the protection of God, that we may remain impreg-

nable against all the assaults of Satan." We showed from the former petition, that no

man can be reckoned a Christian, who does not acknowledge himself to be a sinner;

and in the same manner, we conclude from this petition, that we have no strength

for living a holy life, except so far as we obtain it from God. Whoever implores the

assistance of God to overcome temptations, acknowledges that, unless God deliver

him, he will be constantly falling.441

The word temptation is often used generally for any kind of trial. In this sense God

is said to have tempted Abraham, (Genesis 22:1,) when he tried his faith. We are

tempted both by adversity and by prosperity: because each of them is an occasion of

bringing to light feelings which were formerly concealed. But here it denotes inward

temptation, which may be fitly called the scourge of the devil, for exciting our lust. It

would be foolish to ask, that God would keep us free from every thing which makes

trial of our faith. All wicked emotions, which excite us to sin, are included under the

name of temptation Though it is not impossible that we may feel such pricks in our

minds, (for, during the whole course of our life, we have a constant warfare with the

flesh,) yet we ask that the Lord would not cause us to be thrown down, or suffer us

441"Afin qu'i! ne trebusche pas a chacun coup;" — "that he may not reel at every blow."

HARMONY OF THE EVANGELISTS

to be overwhelmed, by temptations

In order to express this truth more clearly, that we are liable to constant stumbling

and ruinous falls, if God does not uphold us with his hand, Christ used this form of

expression, ({μὴ} {εἰσενέγκὟς},) Lead us not into temptation: or, as some render

it, Bring us not into temptation It is certainly true, that "every man is tempted," as

the Apostle James says, (1:14) "by his own lust:" yet, as God not only gives us up

to the will of Satan, to kindle the flame of lust, but employs him as the agent of

his wrath, when he chooses to drive men headlong to destruction, he may be also

said, in a way peculiar to himself, to lead them into temptation In the same sense,

"an evil spirit from the Lord" is said to have "seized or troubled Saul," (1 Samuel

16:14:) and there are many passages of Scripture to the same purpose. And yet we

will not therefore say, that God is the author of evil: because, by giving men over

to a reprobate mind," (Romans 1:28,) he does not exercise a confused tyranny, but

executes his just, though secret442 judgments.

Deliver us from evil The word evil ({πονηροῦ}) may either be taken in the neuter

gender, as signifying the evil thing, or in the masculine gender, as signifying the evil

one Chrysostom refers it to the Devil, who is the contriver of every thing evil, and,

as the deadly enemy of our salvation, is continually fighting against us.443 But it

may, with equal propriety, be explained as referring to sin There is no necessity for

raising a debate on this point: for the meaning remains nearly the same, that we are

in danger from the devil and from sin, if the Lord does not protect and deliver us.

For thine is the kingdom It is surprising that this clause, which agrees so well with

the rest of the prayer, has been left out by the Latins:444 for it was not added merely

for the purpose of kindling our hearts to seek the glory of God, and of reminding us

what ought to be the object of our prayers; but likewise to teach us, that our prayers,

which are here dictated to us, are founded on God alone, that we may not rely on

our own merits.

442"Combien que la raison nous en soit incognue;" — "though the reason of them may be unknown to us."

443Chrysostom's words are: — {Πονηρὸν} {ἐνταῦθα} {τὸν} {διάζολον} {καλεῖ} {Κατ} {᾿} {ἐξοχὴν} {δὲ}

{οἱτος} {ἐκεῖνος} {καλεῖται} {διὰ} {τὴν} {ὑπερζολὴν} {τὢς} {κακίας}, {καὶ} {ἐπειδὰν} {μηδὲν} {παρ} {᾿} {ἡμῶν}

{ἀδικηθεὶς} {ἄσπονδον} {πρὸς} {ἡμᾶς} {ἔχει} {τὸυ} {πόλεμον}. "He calls the Devil, in this place, THE EVIL ONE. He is, by

way of eminence, so called, on account of his superlative wickedness, and because, though he has received no injury from us, he

carries on against us an implacable war." — Ed.

444That part of the Lord's Prayer, which we commonly call the conclusion, is not found in the Gospel by Luke, and its genuineness has been questioned. None of the Latin copies (as Calvin mentions) have it: but even those who have most zealously maintained that it is spurious, admit that it exists in the greater number of the Greek manuscripts. Erasmus, Grotius, Witsius, Griesbach, Matthaei, and Scholz, may be consulted by those who wish to examine the question for themselves, and to hear all that has been said on both sides. Any thing like the summing up of the argument here would exceed the limits of a note. — Ed.

Matthew 6:14-15;Mark 11:25-26

MATTHEW 6:14-15; Mark 11:25-26

Matthew 6:14-15

Mark 11:25-26

14. For if you shall forgive men their trespasses, your heavenly Father will also

forgive you. 15. But if you shall not forgive men their trespasses, neither will you

Father forgive your trespasses.

25. And when ye shall stand praying, forgive, if you have any thing against any

one, that your Father also, who is in heaven, may forgive you your trespasses. 26.

But if you shall not forgive, neither will your Father, who is in heaven, forgive you

your trespasses.

Here Christ only explains the reason why that condition was added, Forgive us,

as we forgive The reason is, that God will not be ready to hear us, unless we also

show ourselves ready to grant forgiveness to those who have offended us. If we are

not harder than iron, this exhortation ought to soften us, and render us disposed

to forgive offenses.445 Unless God pardon us every day many sins, we know that

we are ruined in innumerable ways: and on no other condition does he admit us to

pardon, but that we pardon our brethren whatever offenses they have committed

against us. Those who refuse to forget the injuries which have been done to them,

devote themselves willingly and deliberately to destruction, and knowingly prevent

God from forgiving them.446

445"Pour nous rendre faciles a oublier les injures qu'on nous a faites." — "To make us ready to forget the injuries which have been done to us."

446"Et de propos delibere veulent que Dieu procede contre eux en toute rigueur;" — "and deliberately resolve that God may proceed against them to the utmost rigor."

Matthew 6:16-19

MATTHEW 6:16-19

Matthew 6:16-18

16. Moreover, when you shall fast, be not, like the hypocrites, dejected: 447 for

they disfigure their faces, that it may be evident to men that they fast. Verily I say

to you, they have their reward. 17. But thou, when thou fastest, anoint thy head,

and wash thy face, 18. That it may not appear to men that thou fastest, but to thy

Father, who is in secret, and thy Father, who seeth in secret, will reward thee openly.

He again returns to the former doctrine: for, having begun to rebuke vain os-

tentation in alms and prayer, he laid down, before proceeding farther, the rule for

praying in a right manner. The same injunction is now given to his disciples about

fasting, which he had formerly given about prayers and alms, not to be too solici-

tous to obtain the applause of spectators, but to have God as the witness of their

actions. When he bids them anoint their head, and wash their face, his language

is hyperbolical:448 for Christ does not withdraw us from one kind of hypocrisy, to

lead us into another.449 He does not enjoin us to counterfeit splendor, or exhort us

to temperance in food in such a manner, as to encourage the luxuries of ointments

and of dress: but merely exhorts us to preserve moderation, without any thing new

or affected;—in short, that the fastings, in which we engage, should make no change

in our accustomed way of living.

Thy Father will reward thee When he promises a reward from God to fastings, this

mode of expression, as we said a little before with respect to prayer, is not strictly

accurate. There is a wide difference, indeed, between prayer and fastings Prayer

holds the first rank among the antics of piety: but fasting is a doubtful operation,

and does not, like alms, belong to the class of those actions which God requires

and approves. It is pleasing to God, only so far as it is directed to another object:

and that is, to train us to abstinence, to subdue the lust of the flesh, to excite us to

earnestness in prayer, and to testify our repentance, when we are affected by the

447"D'un regard triste, ou, visage chagrin;" — "of a sad look, or, distressed countenance" 448"C'est une facon de parler hyperbolique, c'est a dire, excessive." — "It is a hyperbolical, that is, an exaggerated way of speaking."

449"Pour nous faire retomber en 1'autre;" — "to make us fall into the other."

JOHN CALVIN

view of the tribunal of God. The meaning of Christ's words is: "God will one day show

that he was pleased with those good works, which appeared to be lost, because they

were concealed from the eyes of men."

Matthew 6:19-21;Luke 12:33-34

MATTHEW 6:19-21; LUKE 12:33-34

Matthew 6:19-21

Luke 12:33-34

19. Lay not up for yourselves treasures on the earth, where rust and the moth

consume, where theives break through and steal. 20. But lay up for yourselves

treasures in heaven, where neither rust nor moth consumes, and where thieves do

not break through nor steal. 21. For where your treasure shall be, there will also

your heart be.

33. Sell what ye possess, and give alms. Prepare for yourselves bags, which do

not grow old, a treasure in heaven which does not fail, where the theif approaches

not, nor moth corrupteth. 34. For where your treasure shall be, there will also your

heart be.

Matthew 6:19. Lay not up. This deadly plague reigns everywhere throughout

the world. Men are grown mad with an insatiable desire of gain. Christ charges them

with folly, in collecting wealth with great care, and then giving up their happiness to

moths and to rust, or exposing it as a prey to thieves. What is more unreasonable

than to place their property, where it may perish of itself, or be carried off by men?450

Covetous men, indeed, take no thought of this. They lock up their riches in well-

secured chests, but cannot prevent them from being exposed to thieves or to moths

They are blind and destitute of sound judgment, who give themselves so much toil

and uneasiness in amassing wealth, which is liable to putrefaction, or robbery, or

a thousand other accidents: particularly, when God allows us a place in heaven for

laying up a treasure, and kindly invites us to enjoy riches which never perish.

20. But lay up for yourselves treasures in heaven They are said to do so, who,

instead of entangling themselves in the snares of this world, make it their care and

their business to meditate on the heavenly life. In Luke's narrative, no mention

is made of the contrast between laying up treasures on the earth and laying up

treasures in heaven; and he refers to a different occasion for the command of Christ

to prepare bags, which do not grow old: for he had previously said, Sell what you

450"Ou bien perir d'eux-mesmes, encores que personne n'y touche;" — "or even perish of themselves, though nobody touch them."

JOHN CALVIN

possess, and give alms It is a harsh and unpleasant thing for men to strip themselves

of their own wealth; and with the view of alleviating their uneasiness, he holds out a

large and magnificent hope of remuneration. Those who assist their poor brethren

on the earth lay up for themselves treasures in heaven, according to the saying of

Solomon,

"He that hath pity upon the poor lendeth to the Lord, and that which he hath given

will he pay him again,"

(Proverbs 19:17.)

The command to sell possessions must not be literally interpreted, as if a Christian

were not at liberty to retain any thing for himself. He only intended to show, that

we must not be satisfied with bestowing on the poor what we can easily spare, but

that we must not refuse to part with our estates, if their revenue does not supply

the wants of the poor. His meaning is, "Let your liberality go so far as to lessen your

patrimony, and dispose of your lands."

21. Where your treasure shall be By this statement Christ proves that they are

unhappy men who have their treasures laid up on the earth: because their happiness

is uncertain and of short duration. Covetous men cannot be prevented from breath-

ing in their hearts a wish for heaven: but Christ lays down an opposite principle, that,

wherever men imagine the greatest happiness to be, there they are surrounded and

confined. Hence it follows, that they who desire to be happy in the world451 re-

nounce heaven. We know how carefully the philosophers conducted their inquiries

respecting the supreme good.452 It was the chief point on which they bestowed their

labor, and justly: for it is the principle on which the regulation of our life entirely de-

pends, and the object to which all our senses are directed. If honor is reckoned the

supreme good, the minds of men must be wholly occupied with ambition: if money,

covetousness will immediately predominate: if pleasure, it will be impossible to pre-

vent men from sinking into brutal indulgence. We have all a natural desire to pursue

happiness;453 and the consequence is, that false imaginations carry us away in ev-

ery direction. But if we were honestly and firmly convinced that our happiness is in

heaven, it would be easy for us to trample upon the world, to despise earthly bless-

ings, (by the deceitful attractions of which the greater part of men are fascinated,)

and to rise towards heaven. For this reason Paul, with the view of exciting believers

451"Ceux qui demandent d'estre riches et a leur aise en ce monde;"— those who are eager to be rich and at their ease in this world."

452"Nous savons comment les Philosophes se sont amusez a traiter subtilemerit du souverain bien des hommes." — "We know to what trouble the Philosophers submitted in ingenious discussions about the supreme good of men." — "The allusion is chiefly to the Greeks: for the philosophy of the Romans was at second hand, though nothing can be more ingenious or beautiful than the reasonings of Cicero in his Dissertations "De Finibus Bonorum et Malorum." He inquires into the {τέλος}, or end, of good and evil actions. In examining the principles of Epicurus, he professes to feel

very much at ease, but approaches the Stoics with greater respect, and acknowledges the ability with which they had conducted

their argument. The perusal of the whole treatise will gratify a reader prepared to accompany powerful minds in their most

intricate researches, or to hail abstruse disquisition clothed in the choicest language by one who, as Robert Hall said of Pascal,

"can invest the severest logic with the charms of the most beautiful composition, and render the most profound argumentation

as entertaining as a romance." But those studies have a far higher value. When we see the greatest minds tasked to their utmost

strength, and yet utterly failing to discover, by unassisted reason, the path which leads to happiness, we appreciate more highly

Leland's argument "On the advantage and necessity of Divine Revelation," and bless the name of the Great Prophet, who hath

brought life and immortality to light by the Gospel, (2 Timothy 1:10.) — Ed.

453"Car naturellement nous tendons tous a desirer ce qui nous semble estre le souverain bien." — "For we have all a natural tendency to desire what appears to us to be the supreme good."

HARMONY OF THE EVANGELISTS

to look upwards, and of exhorting them to meditate on the heavenly life, (Colossians

3:1,) presents to them Christ, in whom alone they ought to seek perfect happiness;

thus declaring, that to allow their souls to grovel on the earth would be inconsistent

and unworthy of those whose treasure is in heaven

Matthew 6:22-24;Luke 11:34-36; 16:13

MATTHEW 6:22-24; LUKE 11:34-36; 16:13

Matthew 6:22-24

Luke 11:34-36

22. The light 454 of the body is the eye: if therefore thine eye shall be simple,

thy whole body shall be luminous. 23. But if thine eye shall be evil, thy whole body

shall be dark. Therefore, if the light which is in thee is darkness, how great is that

darkness! 24. No man can serve two masters: for either he will hate the one, and

love the other, or he will hold to one, and neglect the other. You cannot serve God

and mammon.

34. The light 455 of the body is the eye: if thine eye therefore shall be simple,

thy whole body shall be luminous: but if it shall be evil, thy whole body also shall be

dark. 36. If therefore thy whole body shall be luminous, not having any part dark,

the whole shall be luminous, as when a candle enlightens thee by its brightness.

Luke 16:13

13. No servant can serve two master: for either he will hate the one, and love

the other, or will hold to the one, and despise the other. You cannot serve God and

mammon.

Matthew 6:22. The light of the body is the eye We must bear in mind, as I have

already hinted, that what we find here are detached sentences, and not a continued

discourse. The substance of the present statement is, that men go wrong through

carelessness, because they do not keep their eye fixed, as they ought to do, on the

proper object. For whence comes it, that they so shamefully wander, or dash them-

selves, or stumble, but because, having corrupted their judgment by choosing rather

to follow their own lusts than the righteousness of God, they not only extinguish the

light of reason, which ought to have regulated their life, but change it altogether into

darkness.

When Christ calls the eye the light of the body,456 he employs a comparison which

454"La lumiere, ou, lanterne;" — "the light, or, lantern" 455"La chandelle;" — "the candle." 456"Appelant l'ceil le flambeau ou la lampe de tout le corps;" — "calling the eye the torch or the lamp of the whole body."

HARMONY OF THE EVANGELISTS

means, that neither the hands, nor the feet, nor the belly, serves to direct men in

walking, but that the eye alone is a sufficient guide to the rest of the members. If

the hands and feet are foolishly and improperly directed, the blame of the mistake

ought to be charged on the eyes, which do not perform their duty. We must now

apply this comparison to the mind. The affections may be regarded individually as

its members: but as they are blind in themselves, they need direction. Now, God

has given reason to guide them, and to act the part of a lantern in showing them the

way. But what is the usual result? All the soundness of judgment which had been

given to men is corrupted and perverted by themselves, so that not even one spark

of light continues to dwell in them.

A simple eye means an eye that has no speck, or diseased humor, or any other

defect. An evil eye ({πονηρὸν})457 means a diseased eye. A luminous body means

one that is enlightened, so as to have all its actions properly regulated. A dark body

is one which is led into numerous mistakes by a confused movement. We see, then,

as I have already said, that these words reprove the indolence of men, who neglect

to open their eyes for the guidance of their affections.

The inference which the Papists draw from this passage, that men possess as

much reason and wisdom, as to be free to choose either good or evil, is mere trifling.

For Christ does not here inform us what ability we possess, but how we ought to walk,

by having our eye fixed on a certain object; and at the same time shows, that the

whole course of human life is dark, because no man proposes for himself a proper

object, but all permit themselves to pursue eagerly what is evil. I confess, indeed,

that men naturally possess reason, to distinguish between vices and virtues; but I

say that it is so corrupted by sin, that it fails at every step. Meanwhile, it does not

follow, that men do not voluntarily bring darkness on themselves, as if they shut

their eyes to avoid the light which was offered to them, because they are knowingly

and willingly carried after their own lusts.

23. If the light which is in thee be darkness Light signifies that small portion

of reason, which continues to exist in men since the fall of Adam: and darkness

signifies gross and brutal affections. The meaning is, we ought not to wonder, if

men wallow so disgracefully, like beasts, in the filth of vices, for they have no reason

which might restrain the blind and dark lusts of the flesh. The light is said to be

turned into darkness, not only when men permit the wicked lusts of the flesh to

overwhelm the judgment of their reason, but also when they give up their minds to

wicked thoughts, and thus degenerate into beasts. For we see how wickedly men

change into craft any measure of wisdom which had been given them, how they "dig

deep (as the prophet says) to hide their counsel from the Lords" (Isaiah 29:15,) how

they trust to their own resources, and openly dishonor God; in a word, how desirous

they are to show their ingenuity, in innumerable ways, for their own destruction.

Christ has good grounds for declaring, that thick and appalling darkness must of

necessity reign in the life of men, when they choose to be blind.

This is also the meaning of the words which are found in the Gospel of Luke, with

457This Greek word has two meanings, which depend on accentuation. The proparoxytone {πονηρὸς} means laborious, troublesome: but the oxytone {πονηρὸς} means wicked Here, when applied to the eye, it cannot

denote moral blame, but easily takes the transferred sense of faulty, defective. — Ed

JOHN CALVIN

this difference, that Christ there connects the present statement with one which

was formerly explained, that men do not light a candle, and put it under a bushel,

(Matthew 5:15) and again, instead of this clause, if the light which is in thee be

darkness, gives the exhortation, see that the light which is in thee be not darkness

The meaning is, "See that thy mind, which ought to have shone, like a candle, to

guide all thy actions, do not darken and mislead thy whole life." He afterwards adds,

that, when the body is enlightened by the eye, the greatest regularity is found in all

its members, as the light of a candle spreads and penetrates into every part of the

room.

24. No man can serve two masters Christ returns to the former doctrine, the

object of which was to withdraw his disciples from covetousness. He had formerly

said, that the heart of man is bound and fixed upon its treasure; and he now gives

warning, that the hearts of those who are devoted to riches are alienated from the

Lord. For the greater part of men are wont to flatter themselves with a deceitful

pretense, when they imagine, that it is possible for them to be divided between God

and their own lusts. Christ affirms that it is impossible for any man to obey God, and,

at the same time, to obey his own flesh. This was, no doubt, a proverb in common

use: No man can serve two masters He takes for granted a truth which had been

universally admitted, and applies it to his present subject: where riches hold the

dominion of the heart, God has lost his authority. True, it is not impossible that those

who are rich shall serve God; but whoever gives himself up as a slave to riches must

abandon the service of God: for covetousness makes us the slaves of the devil.

I have inserted here what is related on a different occasion by Luke: for, as the

Evangelists frequently introduce, as opportunity offers, passages of our Lord's dis-

courses out of their proper order, we ought to entertain no scruple as to the arrange-

ment of them. What is here said with a special reference to riches, may be properly

extended to every other description of vice. As God pronounces everywhere such

commendations of sincerity, and hates a double heart, (1 Chronicles 12:33; Psalm

12:2,) all are deceived, who imagine that he will be satisfied with the half of their

heart. All, indeed, confess in words, that, where the affection is not entire, there is no

true worship of God: but they deny it in fact, when they attempt to reconcile contra-

dictions. "I shall not cease," says an ambitious man, "to serve God, though I devote

a great part of my mind to hunting after honors." The covetous, the voluptuaries, the

gluttons, the unchaste, the cruel, all in their turn offer the same apology for them-

selves: as if it were possible for those to be partly employed in serving God, who are

openly carrying on war against him. It is, no doubt, true, that believers themselves

are never so perfectly devoted to obedience to God, as not to be withdrawn from it

by the sinful desires of the flesh. But as they groan under this wretched bondage,

and are dissatisfied with themselves, and give nothing more than an unwilling and

reluctant service to the flesh, they are not said to serve two masters: for their de-

sires and exertions are approved by the Lord, as if they rendered to him a perfect

obedience. But this passage reproves the hypocrisy of those who flatter themselves

in their vices, as if they could reconcile light and darkness.

Matthew 6:25-30;Luke 12:22-28

MATTHEW 6:25-30; LUKE 12:22-28

Matthew 6:25-30

Luke 12:22-28

25. Therefore I say to you, Do not be anxious about your life, what you shall

eat and drink, or for you body, what clothes you shall wear: is not the life of more

value than food, and the body of more value than clothing? 26. Look at the fowls of

heaven, for they neither sow nor reap, nor collect into granaries, and your heavenly

Father feedeth them: are you not more excellent than they are? 27. And which of

you, by anxious care, can add to his stature one cubit? 28. And why are you anxious

about clothing? Con sider the lilies of the field, how they grow: they neither toil nor

spin. 29. But I say to you, That even Solomon in all hs glory 458 was not clothed like

one of these. 30. But if God so clothes the grass of the field, which is today, and

tomorrow is cast into the oven, shall he not much more clothe you, O you of little

faith?

22. And he said to his disciples, Therefore I say to you, be not anxious about your

life, what you shall eat, nor for the body, with what you shall be clothed. 23. The life

is of more value than food, and the body is of more value than clothing. 24. Consider

the ravens, for they neither sow nor reap, which neither have granary nor barn, and

God feedeth them: how much more are ye better than the fowls? 25. And which of

you, by anxious care, can add to your stature on cubit? 26. If therefore you cannot

do even that which is least, why are ye anxious about the rest? 27. Consider the

lilies, how they grow: they neither toil or spin. And I say to you, Even Solomon in all

his glory was not clothed like one of these. 28. And if God thus clothes the grass,

which is today in the field, and tomorrow is thrown into the oven, how much more

shall he clothe you, O you of little faith?

Throughout the whole of this discourse, Christ reproves that excessive anxiety,

with which men torment themselves, about food and clothing, and, at the same time,

applies a remedy for curing this disease. When he forbids them to be anxious, this is

not to be taken literally, as if he intended to take away from his people all care. We

458"En toute sa gloire, ou, avec toute sa gloire;" — "in all his glory, or, with all his glory"

JOHN CALVIN

know that men are born on the condition of having some care; and, indeed, this is not

the least portion of the miseries, which the Lord has laid upon us as a punishment,

in order to humble us. But immoderate care is condemned for two reasons: either

because in so doing men tease and vex themselves to no purpose, by carrying their

anxiety farther than is proper or than their calling demands; or because they claim

more for themselves than they have a right to do, and place such a reliance on

their own industry, that they neglect to call upon God. We ought to remember this

promise: though unbelievers shall "rise up early, and sit up late, and eat the bread

of sorrows," yet believers will obtain, through the kindness of God, rest and sleep,

(Psalm 127:2.) Though the children of God are not free from toil and anxiety, yet,

properly speaking, we do not say that they are anxious about life: because, through

their reliance on the providence of God, they enjoy calm repose.

Hence it is easy to learn, how far we ought to be anxious about food Each of

us ought to labor, as far as his calling requires and the Lord commands; and each

of us ought to be led by his own wants to call upon God. Such anxiety holds an

intermediate place between indolent carelessness and the unnecessary torments

by which unbelievers kill themselves. But if we give proper attention to the words of

Christ, we shall find, that he does not forbid every kind of care, but only what arises

from distrust. Be not anxious, says he, what you shall eat, or what you shall drink

That belongs to those who tremble for fear of poverty or hunger, as if they were to

be in want of food every moment.

Matthew 6:25. Is not the life of more value than food? He argues from the

greater to the less. He had forbidden them to be excessively anxious about the way

in which life might be supported; and he now assigns the reason. The Lord, who

has given life itself, will not suffer us to want what is necessary for its support. And

certainly we do no small dishonor to God, when we fail to trust that he will give

us necessary food or clothing; as if he had thrown us on the earth at random. He

who is fully convinced, that the Author of our life has an intimate knowledge of our

condition, will entertain no doubt that he will make abundant provision for our wants.

Whenever we are seized by any fear or anxiety about food, let us remember, that

God will take care of the life which he gave us.

26. Look at the fowls of the air This is the remedy I spoke of, for teaching us to

rely on the providence of God: for of all cares, which go beyond bounds, unbelief is

the mother. The only cure for covetousness is to embrace the promises of God, by

which he assures us that he will take care of us. In the same manner, the Apostle,

wishing to withdraw believers from covetousness, confirms that doctrine: for he

hath said, I will never leave thee, nor forsake thee, (Hebrews 13:5.) The substance

of the exhortation is, that we ought to trust in God, by whom none of his own people,

however mean their condition may be, are disregarded.

Your heavenly Father feedeth them This deserves careful attention: for, though

we are unable to explain the manner in which their life is supported, which of us is in

the habit of considering that their life depends on the providence of God, which he

is pleased to extend even to them? But if it is thoroughly fixed in our minds, that the

fowls are supplied with food by the hand of God, there will be no difficulty in expecting

HARMONY OF THE EVANGELISTS

it for ourselves, who are formed after his image, and reckoned among his children.

They neither sow nor reap By these words it is far from being our Lord's intention

to encourage us to indolence and sluggishness. All that he means is, that, though

other means fail, the providence of God is alone sufficient for us, for it supplies the

animals abundantly with every thing that they need.

Instead of fowls, ({τὰ} {πετεινὰ},) Luke uses the word ravens, ({τοὺς}

{κόρακας},) alluding perhaps to that passage in the Psalms, who giveth food to the

young ravens that call upon him, (Psalm 67: 9.) Some think that David expressly

mentioned the ravens, because they are immediately deserted by their parents,459

and therefore must have their food brought to them by God. Hence it is evident,

that Christ intended nothing more than to teach his people to throw all their cares

on God.

27. Which of you by anxious care, etc ? Here our Lord condemns another fault,

which is almost always connected with immoderate anxiety about food: and that is,

when a mortal man, claiming more than he has a right to do, does not hesitate, in

sacrilegious hardihood, to go beyond his limits.

"O Lord, I know (says Jeremiah) that the way of man is not in himself it is not in

man that walketh to direct his steps,"

(Jeremiah 10:23.)

You scarcely meet with one person in a hundred, who does not venture to make

any promises that he thinks fit on his own industry and power. The consequence is,

that those who take credit to themselves for their prosperity, do not hesitate to lose

sight of God, when they enter into any undertaking. To restrain this mad rashness,

Christ tells us, that whatever contributes to the support of our life depends wholly

on the blessing of God. The meaning is: "It is foolish in men to weary themselves,

because all our labors are unnecessary and fruitless, and all our anxieties are to no

purpose, unless so far as God blesses them." This is more clearly expressed by Luke,

If you cannot do even that which is least, why are you anxious about the rest? These

words show plainly, that Christ reproves not only distrust, but pride, because men

ascribe much more than they ought to their own skill.

29. Not even Solomon in all his glory This means, that the kindness of God, which

is gloriously displayed in herbs and flowers, exceeds all that men can accomplish

by their wealth or power, or in any other way. Believers ought to be convinced

that, though all means fail, they will want nothing that is necessary for their full

satisfaction, provided they continue to enjoy the blessing of God alone. O you of

little faith In this respect Christ justly accuses us of deficiency or weakness of faith:

for the more powerfully we are affected, according to our own grovelling views, by

anxiety about the present life, the more do we show our unbelief, if every thing does

not happen to our wish. Many persons, accordingly, who in great prosperity appear

to possess faith or at least to have a tolerable share of it, tremble when any danger

of poverty presents itself.

459"Pource que le pere et 1a mere les abandonnent incontinent qu'ils sont nais;" — "because their parents forsake them as soon as they are born."

Matthew 6:31-34;Luke 12:29-32

MATTHEW 6:31-34; LUKE 12:29-32

Matthew 6:31-34

Luke 12:29-32

31. Be not therefore anxious, saying, What shall we eat? or what shall we drink?

or with what shall we be clothed? 32. For all those things the Gentiles seek: for your

heavenly Father knoweth that you have need of these things. 33. But rather seek

first the kingdom of God, and his righteousness, and all these things shall be added

unto you. 34. Be not therefore anxious about tomorrow: for tomorrow will take care

of itself. Its own affliction is sufficient for the day.

29. And seek not what you shall eat, or what you shall drink, and be not lifted on

high. 30. For all these things the nations of the world seek: and your Father knoweth

that you have need of these things. 31. But rather seek the kingdom of God, and all

these things shall be added to you. 32. Fear not, little flock: for it is your Father's

good pleasure to give you the kingdom.

This has the same object with the former doctrine. Believers ought to rely on

God's fatherly care, to expect that he will bestow upon them whatever they feel to

be necessary, and not to torment themselves by unnecessary anxiety.

He forbids them to be anxious, or, as Luke has it, to seek, that is, to seek in the

manner of those who look around them in every direction, without looking at God,

on whom alone their eye ought to be fixed; who are never at ease, but when they

have before their eyes an abundance of provisions; and who, not admitting that the

protection of the world belongs to God, fret and tease themselves with perpetual

uneasiness.

Matthew 6:32. For all those things the Gentiles seek This is a reproof of the

gross ignorance, in which all such anxieties originate. For how comes it, that unbe-

lievers never remain in a state of tranquillity, but because they imagine that God is

unemployed, or asleep, in heaven, or, at least, that he does not take charge of the

affairs of men, or feed, as members of his family, those whom he has admitted to his

friendship. By this comparison he intimates, that they have made little proficiency,

and have not yet learned the first lessons of godliness, who do not behold, with the

HARMONY OF THE EVANGELISTS

eyes of faith, the hand of God filled with a hidden abundance of all good things, so as

to expect their food with quietness and composure. Your heavenly Father knoweth

that you have need of those things: that is, "All those persons who are so anxious

about food, give no more honor, than unbelievers do, to the fatherly goodness and

secret providence of God."

Luke 12:29. And be not lifted on high460 This clause corresponds to the last

sentence in the passage taken from Matthew, Be not anxious about tomorrow Our

Lord now charges them with another fault. When men wish to make arrangements

in their own favor, they would willingly embrace five centuries.461 The verb

{μετεωρίζεσθαι}, which Luke employs, properly signifies to survey from a lofty

situation, or, as we commonly say, to make long discourses:462 for the intemperate

desires of the flesh are never satisfied without making a hundred revolutions of

heaven and earth. The consequence is, that they leave no room for the providence

of God. This is a reproof of excessive curiosity; for it leads us to bring upon ourselves

uneasiness to no purpose, and voluntarily to make ourselves miserable before

the time, (Matthew 8:29.) The expression used by Matthew, its own affliction is

sufficient for the day, directs believers to moderate their cares, and not to attempt

to carry their foresight beyond the limits of their calling: For, as we have said, it

does not condemn every kind of care, but only that which wanders, by indirect and

endless circuits, beyond limits.

Matthew 6:33. But rather seek first the kingdom of God This is another argu-

ment for restraining excessive anxiety about food. It argues a gross and indolent

neglect of the soul, and of the heavenly life. Christ reminds us that there is the

greatest inconsistency in men, who are born to a better life, being wholly employed

about earthly objects. He who assigns the first rank to the kingdom of God, will not

carry beyond moderation his anxiety about food. Nothing is better adapted to re-

strain the wantonness of the flesh from breaking out in the course of the present life,

than meditation on the life of the heavens. The word righteousness may be either

understood as applying to God, or to the kingdom:463 for we know that the kingdom

of God consists in righteousness, (Romans 14:17,) that is, in the newness of spiritual

life. All other things shall be added This means, that those things which relate to the

present life are but favorable appendages, and ought to be reckoned greatly inferior

to the kingdom of God

Luke 12:32. Fear not, little flock By this declaration our Lord strengthens the

confidence to which he had exhorted his people: for how would God refuse worthless

and perishing food to those whom he has adopted as heirs of his kingdom? And he

expressly calls his own people a little flock, to hinder them from thinking that they

460"Ne soyez en suspens;" — "be not in suspense." 461"Embrasseroyent volontiers beaucoup de cent annees;" — "would willingly embrace many hundreds of years."

462"Regarder en haut, et estendre sa veue bien loin: ce qu'on dit communement, Faire de longs discours, ou estre en suspens, comme aussi nous l'avons traduit." — "To look from on high, and to extend one's view very far: as we commonly say, To make long discourses, or to be in suspense, as we have also translated it."

463On the latter supposition, we would naturally have expected that, instead of {τὴν}

{δικαιοσύνην} {αὐτοῦ}, we would have had {τὴν} {δικαιοσύνην} {αὐτὢς}, when {αὐτὢς} would have stood for {τὢς}

{βασιλείας}. — Ed.

JOHN CALVIN

are of less value in the sight of God, because, on account of their small numbers,

they are held in little estimation before the world. The verb {εὐδοκεῖν} conveys the

idea, that eternal life flows to us from the fountain of undeserved mercy. For the

same purpose the word give is added. When Christ plainly declares, that God hath

given us the kingdom, and for no other reason, but because it so pleased him, it is

perfectly manifest, that it is not obtained by any merits of works. At whatever time

the Lord raises our minds to the expectation of eternal life, let us remember, that we

have no cause for fear as to daily food.

Matthew 7:1-5; Mark 4:24;Luke 6:37-42

MATTHEW 7:1-5; MARK 4:24; LUKE 6:37-42

Matthew 7:1-5

Mark 4:24

Luke 6:37-42

1. Judge not, that you may not be judged. 2. For with what judgment you judge

you shall be judged, and with what measure you measure, it shall be measured to

you again. 3. And why seest thou the straw, which is in thy brother's eye, and

perceivest not the beam which is in thine eye? 4. Or how shall thou say to thy

brother, Allow me to pull the straw out of thine eye, and, behold, a beam is in thine

eye? 5. Hypocrites, cast out first the beam out of thine eye, and then thou shall see

clearly, that thou mayest pull out the straw from they brother's eye.

24 With what measure you measure, the same shall be measured to you.

37. Judge not, and you shall not be judged: condemn not, and you shall not be

condemned: forgive, and it shall be forgiven to you. 38. Give, and it shall be given

to you. Good measure, and pressed down, and shaken together, and running over,

shall they give into your bosom: for the same measure, with which you measure,

shall be measured again to you. (Again.) 41. And why seest thou a straw in thy

brother's eye, and perceivest not a beam which is in thine own eye? 42. Or how will

thou be able to say to thy brother, Brother, allow me to pull out the straw which is in

thine eye, while thou seest not the beam which is in thine eye? Hypocrite, cast out

first the beam out of thine eye, and then thou shalt see clearly, that thou mayest

cast out the straw which is in thy brother's eye.

Matthew 7:1. Judge not These words of Christ do not contain an absolute prohi-

bition from judging, but are intended to cure a disease, which appears to be natural

to us all. We see how all flatter themselves, and every man passes a severe censure

on others. This vice is attended by some strange enjoyment: for there is hardly any

person who is not tickled with the desire of inquiring into other people's faults. All

acknowledge, indeed, that it is an intolerable evil, that those who overlook their own

vices are so inveterate against their brethren. The Heathens, too, in ancient times,

condemned it in many proverbs. Yet it has existed in all ages, and exists, too, in the

JOHN CALVIN

present day. Nay, it is accompanied by another and a worse plague: for the greater

part of men think that, when they condemn others, they acquire a greater liberty of

sinning.

This depraved eagerness for biting, censuring, and slandering, is restrained by

Christ, when he says, Judge not. It is not necessary that believers should become

blind, and perceive nothing, but only that they should refrain from an undue eager-

ness to judge: for otherwise the proper bounds of rigor will be exceeded by every

man who desires to pass sentence on his brethren. There is a similar expression in

the Apostle James, Be not many masters, (James 3:1.) for he does not discourage

or withdraw believers from discharging the office of teachers, but forbids them to

desire the honor from motives of ambition. To judge, therefore, means here, to be

influenced by curiosity in inquiring into the actions of others. This disease, in the first

place, draws continually along with it the injustice of condemning any trivial fault, as

if it had been a very heinous crime; and next breaks out into the insolent presump-

tion of looking disdainfully at every action, and passing an unfavourable judgment

on it, even when it might be viewed in a good light.

We now see, that the design of Christ was to guard us against indulging excessive

eagerness, or peevishness, or malignity, or even curiosity, in judging our neighbors.

He who judges according to the word and law of the Lord, and forms his judgment

by the rule of charity, always begins with subjecting himself to examination, and

preserves a proper medium and order in his judgments. Hence it is evident, that this

passage is altogether misapplied by those persons who would desire to make that

moderation, which Christ recommends, a pretence for setting aside all distinction

between good and evil. We are not only permitted, but are even bound, to condemn

all sins; unless we choose to rebel against God himself, — nay, to repeal his laws, to

reverse his decisions, and to overturn his judgment-seat. It is his will that we should

proclaim the sentence which he pronounces on the actions of men: only we must

preserve such modesty towards each other, as to make it manifest that he is the

only Lawgiver and Judge, (Isaiah 33:22.)

That you may not be judged He denounces a punishment against those severe

judges, who take so much delight in sifting the faults of others. They will not be

treated by others with greater kindness, but will experience, in their turn, the same

severity which they had exercised towards others. As nothing is dearer or more valu-

able to us than our reputation, so nothing is more bitter than to be condemned, or

to be exposed to the reproaches and infamy of men. And yet it is by our own fault

that we draw upon ourselves that very thing which our nature so strongly detests,

for which of us is there, who does not examine too severely the actions of others;

who does not manifest undue rage against slight offenses; or who does not peevishly

censure what was in itself indifferent? And what is this but deliberately to provoke

God, as our avenger, to treat us in the same manner. Now, though it is a just judg-

ment of God, that those who have judged others should be punished in their turn,

yet the Lord executes this punishment by the instrumentality of men. Chrysostom

and others limit this statement to the present life: but that is a forced interpreta-

tion. Isaiah threatens (33:1) that those who have spoiled others shall be spoiled. In

HARMONY OF THE EVANGELISTS

like manner, our Lord means, that there will be no want of executioners to punish

the injustice and slander of men with equal bitterness or severity. And if men shall

fail to receive punishment in this world, those who have shown undue eagerness in

condemning their brethren will not escape the judgment of God.

Luke 6:37, 38. Forgive, and it shall be forgiven to you. Give, and it shall be given

to you. This promise, which is added by Luke, means, that the Lord will cause him,

who is indulgent, kind, and just to his brethren, to experience the same gentleness

from others, and to be treated by them in a generous and friendly manner. Yet it

frequently happens, that the children of God receive the very worst reward, and are

oppressed by many unjust slanders; and that, to when they have injured no man's

reputation, and even spared the faults of brethren. But this is not inconsistent with

what Christ says: for we know, that the promises which relate to the present life do

not always hold, and are not without exceptions. Besides, though the Lord permits

his people, when innocent, to be unjustly oppressed and almost overwhelmed, he

fulfils what he says in another place, that "their uprightness shall break forth as the

morning,"464 (Isaiah 58:8.) In this way, his blessing always rises above all unjust

slanders. He subjects believers to unjust reproaches, that he may humble them,

and that he may at length maintain the goodness of their cause. It ought also to be

taken into the account, that believers themselves, though they endeavor to act justly

towards their brethren, are sometimes carried away by excessive severity against

brethren, who were either innocent, or not so greatly to be blamed, and thus, by their

own fault, provoke against themselves a similar judgment. If they do not receive

good measure, pressed down, shaken together, and running over, though this is

chargeable on the ingratitude of the world, yet they ought to acknowledge that it

was partly deserved: for there is no man who is so kind and indulgent as he ought

to be towards his brethren.

Matthew 7:3. And why seest thou the straw? He expressly touches upon a fault,

which is usually found in hypocrites. While they are too quick-sighted in discerning

the faults of others, and employ not only severe, but intentionally exaggerated, lan-

guage in describing them, they throw their own sins behind their back, or are so

ingenious in finding apologies for them, that they wish to be held excusable even

in very gross offenses. Christ therefore reproves both evils: the excessive sagacity,

which arises from a defect of charity, when we sift too closely the faults of brethren,

and the indulgence by which we defend and cherish our own sins.

464In the French version our Author quotes a similar passage from the book of Psalms, (37:6;) "and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day" — Ed

Matthew 7:6

MATTHEW 7:6

Matthew 7:6

6. Give not that which is holy to the dogs, and do not throw down your pearls

before swine, lest these trample them under their feet, and those turn and tear you.

6. Give not that which is holy It is unnecessary to repeat oftener, that Matthew

gives us here detached sentences, which ought not to be viewed as a continued dis-

course. The present instruction is not at all connected with what came immediately

before, but is entirely separate from it. Christ reminds the Apostles, and, through

them, all the teachers of the Gospel, to reserve the treasure of heavenly wisdom for

the children of God alone, and not to expose it to unworthy and profane despisers of

his word.

But here a question arises: for he afterwards commanded to preach the Gospel

to every creature, (Mark 16:15;) and Paul says, that the preaching of it is a deadly

savor to wicked men, (2 Corinthians 2:16;) and nothing is more certain than that it

is every day held out to unbelievers, by the command of God, for a testimony, that

they may be rendered the more inexcusable. I reply: As the ministers of the Gospel,

and those who are called to the office of teaching, cannot distinguish between the

children of God and swine, it is their duty to present the doctrine of salvation indis-

criminately to all. Though many may appear to them, at first, to be hardened and

unyielding, yet charity forbids that such persons should be immediately pronounced

to be desperate. It ought to be understood, that dogs and swine are names given not

to every kind of debauched men, or to those who are destitute of the fear of God and

of true godliness, but to those who, by clear evidences, have manifested a hardened

contempt of God, so that their disease appears to be incurable. In another passage,

Christ places the dogs in contrast with the elect people of God and the household

of faith, It is not proper to take the children's bread, and give it to dogs, (Matthew

15:27.) But by dogs and swine he means here those who are so thoroughly imbued

with a wicked contempt of God, that they refuse to accept any remedy.

Hence it is evident, how grievously the words of Christ are tortured by those who

think that he limits the doctrine of the Gospel to those only who are teachable and

HARMONY OF THE EVANGELISTS

well-prepared. For what will be the consequence, if nobody is invited by pious teach-

ers, until by his obedience he has anticipated the grace of God? On the contrary,

we are all by nature unholy, and prone to rebellion. The remedy of salvation must

be refused to none, till they have rejected it so basely when offered to them, as to

make it evident that they are reprobate and self-condemned, ({αὐτοκατάκριτοι},)

as Paul says of heretics, (Titus 3:11.)

There are two reasons, why Christ forbade that the Gospel should be offered to

lost despisers. It is an open profanation of the mysteries of God to expose them to

the taunts of wicked men. Another reason is, that Christ intended to comfort his

disciples, that they might not cease to bestow their labors on the elect of God in

teaching the Gospel, though they saw it wantonly rejected by wicked and ungodly

men. His meaning is lest this inestimable treasure should be held in little estimation,

swine and dogs must not be permitted to approach it. There are two designations

which Christ bestows on the doctrine of salvation: he calls it holy, and compares it

to pearls. Hence we learn how highly we ought to esteem this doctrine.

Lest these trample them under their feet Christ appears to distinguish between

the swine and the dogs: attributing brutal stupidity to the swine, and rage to the dogs

And certainly, experience shows, that there are two such classes of despisers of God.

Whatever is taught in Scripture, for instance, about the corrupt nature of man, free

justification, and eternal election, is turned by many into an encouragement to sloth

and to carnal indulgence. Such persons are fitly and justly pronounced to be swine

Others, again, tear the pure doctrine, and its ministers, with sacrilegious reproaches,

as if they threw away all desire to do well, all fear of God, and all care for their

salvation. Although he employs both names to describe the incurable opponents of

the Word of God, yet, by a twofold comparison, he points out briefly in what respect

the one differs from the other.

Matthew 7:7-11; Luke 11:5-13

MATTHEW 7:7-11; LUKE 11:5-13

Matthew 7:7-11

Luke 11:5-13

7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be

opened to you. 8. For every one that asketh receiveth, and he that seeketh findeth,

and to him that knocketh it shall be opened. 9. Is there any man among you, who,

if his son shall ask bread, will give him a ston? 10. Or if he shall ask a fish, does he

offer him a serpent? 11. If you, then, though you are evil, know to give good gifts to

your children, how much more shall your Father, who is in heaven, give good things,

if you ask them from him?

5. And he saith to them, Which of you shall have a friend, and shall go to him at

midnight, and shall say to him, Friend, lend me three loaves: 6. For a friend of mine

hath come, on a journey, to me, and I have nothing to set before him. 465 7. And he

from within answering say, Trouble me not: the door is now shut, and my children are

with me in bed: I cannot rise and give thee. 8. I say to you, Though he will not rise

and give him because he is his friend, yet, on account of his importunity he will rise

and give him as many as he needeth. 9. And I say to you, Aks, and it shall be given

you: seek, and ye shall find: knock, and it shall be opened to you. 10. For every one

that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall

be opened. 11. And what father among you, from whom if his son shall ask bread,

will give him a stone? Or, if a fish, will he for a fish give him a serpent? 12. Or, if he

shall ask an egg, will he offer him a scorpion? 13. If you, then, though you are evil,

know to give good gifts to your children, how much more shall your heavenly Father

give the Holy Spirit to those who ask him?

Matthew 7:7. Ask, and it shall be given you It is an exhortation to prayer: and

as in this exercise of religion, which ought to be our first concern, we are so careless

and sluggish, Christ presses the same thing upon us under three forms of expression.

There is no superfluity of language, when he says, Ask, seek, knock: but lest the

simple doctrine should be unimpressive, he perseveres in order to rouse us from our

465"Car un mien ami m'est venu voir en passant;" — "for a friend of mine has come to see."

HARMONY OF THE EVANGELISTS

inactivity. Such is also the design of the promises that are added, Ye shall find, it

shall be given to you, and it shall be opened Nothing is better adapted to excite us

to prayer than a full conviction that we shall be heard. Those who doubt can only

pray in an indifferent manner; and prayer, unaccompanied by faith, is an idle and

unmeaning ceremony. Accordingly, Christ, in order to excite us powerfully to this

part of our duty, not only enjoins what we ought to do, but promises that our prayers

shall not be fruitless.

This ought to be carefully observed. First, we learn from it, that this rule of prayer

is laid down and prescribed to us, that we may be fully convinced, that God will

be gracious to us, and will listen to our requests. Again, whenever we engage in

prayer, or whenever we feel that our ardor in prayer is not sufficiently strong, we

ought to remember the gentle invitation, by which Christ assures us of God's fatherly

kindness. Each of us, trusting to the grace of Christ, will thus attain confidence in

prayer, and will venture freely to call upon God

"through Jesus Christ our Lord, in whom (as Paul says)

we have boldness and access with confidence by the faith of him,"

(Ephesians 3:11,12.)

But, as we are too prone to distrust, Christ, in order to correct this fault also,

repeats the promise in a variety of words. He uses the metaphor seek, because we

think, that those things which our wants and necessities require are far distant from

us — and knock, because our carnal senses imagine, that those things which are not

immediately at hand are shut up.

8. For every one that asketh receiveth Some think that this is a proverbial saying

taken from common life: but I am more inclined to a different view. Christ presents

the grace of his Father to those who pray. He tells us, that God is of himself prepared

to listen to us, provided we pray to him, and that his riches are at our command,

provided we ask them. These words imply, that those who are destitute of what is

necessary, and yet do not resort to this remedy for their poverty, are justly punished

for their slothfulness. It is certain, indeed, that often, when believers are asleep,

God keeps watch over their salvation, and anticipates their wishes. Nothing could

be more miserable for us than that, amidst our great indifference, or—I would rather

say—amidst our great stupidity, God were to wait for our prayers, or that, amidst

our great thoughtlessness, he were to take no notice of us. Nay more, it is only from

himself that he is induced to bestow upon us faith, which goes before all prayers in

order and in time. But as Christ here addresses disciples, he merely reminds us in

what manner our heavenly Father is pleased to bestow upon us his gifts. Though

he gives all things freely to us, yet, in order to exercise our faith, he commands

us to pray, that he may grant to our requests those blessings which flow from his

undeserved goodness.

9. Is there any man among you? It is a comparison from the less to the greater.

First, our Lord contrasts the malice of men with the boundless goodness of God.

Self-love ({φιλαυτία}) renders us malicious: for every man is too much devoted to

himself, and neglects and disregards others. But this vice yields to the stronger feel-

ings of a father's love, so that men forget themselves, and give to their children with

JOHN CALVIN

overflowing liberality. Whence comes this, but because God, of whom the whole

family in heaven and earth is named, (Ephesians 3:15,) drops into their hearts a

portion of his goodness? But if the little drops produce such an amount of benef-

icence, what ought we to expect from the inexhaustible ocean? Would God, who

thus opens the hearts of men, shut his own? Let us also remember that passage of

Isaiah, "Though a mother forget her children," (Isaiah 49:15,) yet the Lord will be

like himself,466 and will always show himself to be a Father.

11. Your Father will give good things This is expressly mentioned by Christ, that

believers may not give way to foolish and improper desires in prayer. We know how

great influence, in this respect, is exerted by the excesses and presumption of our

flesh. There is nothing which we do not allow ourselves to ask from God; and if he

does not humor our folly, we exclaim against him. Christ therefore enjoins us to

submit our desires to the will of God, that he may give us nothing more than he

knows to be advantageous. We must not think that he takes no notice of us, when

he does not answer our wishes: for he has a right to distinguish what we actually

need. All our affections being blind, the rule of prayer must be sought from the word

of God: for we are not competent judges of so weighty a matter. He who desires to

approach God with the conviction that he will be heard, must learn to restrain his

heart from asking any thing that is not agreeable to his will.

"Ye ask, and receive not, because ye ask amiss, that ye may consume it upon

your lusts."

James 4:3)

Instead of good things ({ἀγαθὰ}) in the last clause, Luke says the Holy Spirit

This does not exclude other benefits, but points out what we ought chiefly to ask:

for we ought never to forget the exhortation, Seek first the kingdom of God, and

his righteousness; and all other things shall be added to you, (Matthew 6:33.) It is

the duty of the children of God, when they engage in prayer, to strip themselves of

earthly affections, and to rise to meditation on the spiritual life. In this way, they will

set little value on food and clothing, as compared to the earnest and pledge of their

adoption, (Romans 8:15; Ephesians 1:14:) and when God has given so valuable a

treasure, he will not refuse smaller favors.

Luke 11:5. Which of you shall have a friend, Luke adds this comparison, which is

not mentioned by Matthew. The general instruction conveyed by it is this: Believers

ought not to be discouraged, if they do not immediately obtain their desires, or if

they find them difficult to be obtained: for if, among men, importunity of asking

extorts what a person would not willingly do, we have no reason to doubt that God

will listen to us, if we persevere constantly in prayer, and if our minds do not slacken

through difficulty or delay.

466"Le Seigneur ne changera point;" — "the Lord will not change."

Matthew 7:12-14; Luke 6:31

MATTHEW 7:12-14; LUKE 6:31

Matthew 7:12-14

Luke 6:31

12. All things, therefore, whatsoever you would wish that man should do to you,

do so also to them: for this is the Law and the Prophets. 13. Enter in by the strait

gate: because broad is the gate, and wide is the road, which leadeth to destruction,

and there are many who enter by it. 14. Because strait is the gate, and narrow is

the road, which leadeth to life, and there are few who find it.

31. And as you wish that men should do to you, do you also to them likewise.

Matthew 7:12. All things whatsoever you would wish The word therefore ({οὖν})

is superfluous, as we often find such particles occurring, and without any addition

to the sense, in detached sentences.467 I have already said, that Matthew does

not give here a single discourse, but a summary of doctrine collected out of many

sermons. We must, therefore, read this sentence by itself. It is an exhortation to his

disciples to be just, and contains a short and simple definition of what justice means.

We are here informed, that the only reason why so many quarrels exist in the world,

and why men inflict so many mutual injuries on each other, is, that they knowingly

and willingly trample justice under their feet, while every man rigidly demands that

it shall be maintained towards himself.

Where our own advantage is concerned, there is not one of us, who cannot explain

minutely and ingeniously what ought to be done. And since every man shows himself

to be a skillful teacher of justice for his own advantage, how comes it, that the same

knowledge does not readily occur to him, when the profit or loss of another is at

stake, but because we wish to be wise for ourselves only, and no man cares about his

neighbors? What is more, we maliciously and purposely shut our eyes upon the rule

467Greek proverbs, even when exhibited in a detached form, are frequently introduced by {ἀλλὰ} and {γὰρ}, and similar particles, instances of which must be familiar to the classical reader. {̔Αλλ} {᾿} {οὐ} {τὸ}

{μέγα} {ευ} {ἐστι}, {τὸ} {δὲ} {εὖ} {μέγα}. "But not what is great is excellent, but what is excellent is great." {́̔Ινα} {γὰρ}

{δέος}, {ἔνθα} {καὶ} {αἰδὼς}" For where fear is, there also is shame." {Πόνος} {γὰρ} {ὡς} {λέγουσιν}, {εὐκλεϊης}, {πατὴρ}.

"For labor, as they say, is the father of glory. The fact chiefly to be noticed here is, that such particles came to be regarded as

a part of the proverb, and were hardly ever separated from it: though their use must originally have been elliptical, like that of

{γὰρ}, which opens many a reply in Greek dialogues. — Ed.

JOHN CALVIN

of justice, which shines in our hearts. Christ therefore shows, that every man may

be a rule of acting properly and justly towards his neighbors, if he do to others what

he requires to be done to him. He thus refutes all the vain pretenses, which men

contrive for hiding or disguising their injustice. Perfect justice would undoubtedly

prevail among us, if we were as faithful in learning active charity, (if we may use the

expression,) as we are skillful in teaching passive charity.468

For this is the law and the prophets Our Lord does not intend to say, that this

is the only point of doctrine laid down in the law and the prophets, but that all the

precepts which they contain about charity, and all the laws and exhortations found

in them about maintaining justice, have a reference to this object. The meaning is,

that the second table of the law is fulfilled, when every man conducts himself in the

same manner towards others, as he wishes them to conduct themselves towards

him. There is no need, he tells us, of long and involved debates, if this simplicity is

preserved, and if men do not, by inordinate self-love, efface the rectitude which is

engraven on their hearts.

13. Enter in by the strait gate As nothing is more opposed to the flesh than the

doctrine of Christ, no man will ever make great proficiency in it who has not learned

to confine his senses and feelings, so as to keep them within those boundaries, which

our heavenly Teacher prescribes for curbing our wantonness. As men willingly flatter

themselves, and live in gaiety and dissipation, Christ here reminds his disciples, that

they must prepare to walk, as it were, along a narrow and thorny road But as it is

difficult to restrain our desires from wicked licentiousness and disorder, he soothes

this bitterness by a joyful remuneration, when he tells us, that the narrow gate, and

the narrow road, lead to life Lest we should be captivated, on the other hand, by

the allurements of a licentious and dissolute life, and wander as the lust of the flesh

draws us,469 he declares that they rush headlong to death, who choose to walk along

the broad road, and through the wide gate, instead of keeping by the strait gate, and

narrow way, which lead to life

He expressly says, that many run along the broad road: because men ruin each

other by wicked examples.470 For whence does it arise, that each of them knowingly

and wilfully rushes headlong, but because, while they are ruined in the midst of a

vast crowd, they do not believe that they are ruined? The small number of believers,

on the other hand, renders many persons careless. It is with difficulty that we are

brought to renounce the world, and to regulate ourselves and our life by the manners

of a few. We think it strange that we should be forcibly separated from the vast

majority, as if we were not a part of the human race. But though the doctrine of Christ

confines and hems us in, reduces our life to a narrow road, separates us from the

crowd, and unites us to a few companions, yet this harshness ought not to prevent

468"Si nous estions aussi bons disciples a prattiquer la charite active (si ainsi faut dire) comme nous sommes subtils docteurs a prescher la charite passive." — "If we were as good scholars in practising active charity, (if I may so express it,) as we are dexterous instructors in preaching passive charity."

469("Comme facilement les appetits de la chair nous tirent en leurs filets;") —("as the appetites of the flesh easily draw us into their nets.")

470"Pource que les hommes se poussent les uns les autres au chemin de damnation par mauvais exemple;" — "because men urge each other on in the road to damnation by bad example."

HARMONY OF THE EVANGELISTS

us from striving to obtain life.

It is sufficiently evident from Luke's Gospel, that the instruction, which we are now

considering, was uttered by Christ at a different time from that on which he delivered

the paradoxes,471 which we have formerly examined, about a happy life, (Matthew

5:3-12,) and laid down to them the rule of prayer. And this is what I have repeatedly

hinted, that the instructions which are related by the other Evangelists, at different

times, according to the order of the history, were here collected by Matthew into one

summary, that he might bring more fully under our view the manner in which Christ

taught his disciples. I have therefore thought it best to introduce here the whole

passage from Luke, which corresponds to this sentence. While I have been careful

to inform my readers, as to the order of time which is observed by Luke, they will

forgive me, I hope, for not being more exact472 than Matthew in the arrangement of

the doctrine.

471"Quand il a prononce ces sentences que nous avons veues par ci de-vant, monstrant tout au contraire de l'opinion commune;" — "when he pronounced those sentences which we have formerly seen, showing it to be altogether contrary to the common opinion."

472"Si je n'ay pas este plus scrupuleux ou curieux en conferant les passages tendans a un mesme poinct de doctrine;" — "if I have not been more careful or exact in comparing the passages relating to the same point of doctrine."

Luke 13:23-24

LUKE 13:23-24

Luke 13:23-24

23. And one saith to him, Lord, are there few who obtain salvation? And he said

to them, 24. Strive to enter by the narrow gate: for many, I say to you, will seek to

enter, and shall not be able.

Luke 13:23. And one saith to him Although Matthew relates this answer, as if it

were immediately connected with other sentences taken out of our Lord's sermons,

yet I rather think that the occasion of its being spoken arose out of the present

question. The reason why the question was put appears to have been, that Christ,

who declared himself to be the author of life, could with difficulty collect a small

number of disciples. It might appear, that a small band of men was to be saved,

and that the whole church was going to ruin: for the whole of that nation, among

whom the doctrine of Christ made no great progress, and by whom it was universally

rejected, had been adopted by God as the heir of life. A similar doubt steals upon us,

when we look at the melancholy condition of the world. "'The greater part of men

pursue a life which is utterly at variance with the Gospel. What is the meaning of

this?" For this reason Christ, directing his discourse to all, exhorted them to strive to

enter by the narrow gate These words were intended to withdraw his people from a

foolish curiosity, by which many are retarded and involved, when they look around

to see if any companions are joining them, as if they were unwilling to be saved

but in a crowd. When he bids them strive, or labor, he conveys the information,

that it is impossible to obtain eternal life without great and appalling difficulties. Let

believers, therefore, give their earnest attention to this object, instead of indulging

in excessive curiosity about the vast number of those who are going astray.

24. For many will seek to enter This was added, that we might not be deceived

by a vain hope, as if the multitude of our companions would be of any avail to us.

The flesh is willing to flatter itself, and many who now give themselves every indul-

gence, promise to themselves an easy entrance into life. Thus men practice mutual

deception on each other, and fall asleep in wicked indifference. To shake off from

his own people those flattering hopes, Christ declares that those who calculate that

HARMONY OF THE EVANGELISTS

their possession of life is already certain, will be shut out.473

473Our author appears to have become apprehensive that this language was ambiguous, and, lest it might be interpreted differently from what he intended, he has taken care to insert in the French Version an explanatory clause: "que ceux qui se font accroire qu'ils sont desia tout asseurez de la vie eternelle, et cheminent a leur plaisir sans souci, en seront rejettez;" —"that those who make themselves believe that they are already perfectly assured of eternal life, and walk on at their pleasure without concern, will be excluded from it." — Ed.

Luke 13:25-30

LUKE 13:25-30

Luke 13:25-30

25. And when the master of the house shall have arisen, and shall have shut the

door, and you shall begin to stand without and to knock at the door, saying, Lord,

Lord, open to us: and he answering shall say to you, I know not whence you are:

26. Then you shall begin to say, We have eaten and drunk in thy presence, and thou

hast taught in our streets. 27. And he shall say, I say to you, I know not whence you

are: depart from me, all who work iniquity. 28. Weeping and gnashing of teeth shall

be there, when you shall see Abraham, and Isaac, and Jacob, and all the prophets,

in the kingdom of God, and yourselves shut out. 29. And they shall come from the

east and west, and north and south, and shall sit down in the kingdom of God. 30.

And, lo, they are last who shall be first, and they are first who shall be last.

Luke 13:25. And when the master of the house shall have arisen Though these

words, as I hinted a little before, were spoken on a different and later occasion, I

have chosen to pay more regard to the doctrine than to the time: for it is no slight

assistance to the understanding to read, in immediate connection, those passages

which are closely related in meaning. As Christ had declared that to many, who shall

desire to enter into heaven, the door will not be open, he now asserts, that they

gain nothing by occupying a place in the church because God will at length arise

in judgment, and shut out from his kingdom those who now lay claim to a place

in his family. He employs the comparison of the master of a house, who, having

learned that some wicked and dissolute persons among his own domestics steal out

unperceived during the night, and expose the house to thieves, rises and shuts the

door, and does not allow those night-prowlers to enter, who have been wandering

through the public streets at unseasonable hours. By these words he warns us, that

we must avail ourselves of the opportunity, while it is offered: for so long as the

Lord invites us to himself, the door is, as it were, open, that we may enter into

the kingdom of heaven: but the greater part do not deign to move a step. Christ

therefore threatens, that the door will at length be shut, and that those who are

looking for companions are in danger of being refused admission.

HARMONY OF THE EVANGELISTS

26. Thou hast taught in our streets Christ expressly states, that it will be of

no advantage to the Jews, that he approached near to them, and permitted them

to enjoy familiar intercourse with him, if, when called, they do not answer at the

appointed day. But he does not follow out his comparison: for, after having spoken

about the master of a house, he now states, without a figure, that he is himself the

judge; and indeed the words, thou hast taught in our streets, can apply to no one

but himself. We now perceive his design, which was, to warn the Jews not to allow

themselves to lose, by their own neglect, the salvation which it is in their power to

obtain.

28. When you shall see Abraham The Jews bore no resemblance to the holy fa-

thers, and had no right to boast of being descended from them: yet nothing was

more customary than to abuse the title of the Church.474 Christ here assures them,

that a bastard race, which has departed from the faith and piety of the fathers, has

"no inheritance in the kingdom of God," (Ephesians 5:5.) There is a silent but implied

reproof, that those who were desirous to have companions in seeking salvation, did

not endeavor to associate themselves with Abraham, and the prophets, and the holy

fathers, instead of looking around among their contemporaries, who had degener-

ated greatly from their example into innumerable corruptions. "If you neglect (says

he) to enter by the strait gate, because you are kept back by the great number of

those who are going astray, do you not see that you are separated from the number

of believers, and become involved with unbelievers?" If the aspect of the world now

dazzles your eyes, the last day will cure you of this folly, but it will be too late: for

you shall then know that you, and others like you, are excluded from the kingdom of

God, and have no part with Abraham

29. And they shall come from the east He now draws a larger illustration from

the fact, that the Jews, who reckoned themselves the only lawful heirs of God, were

to be rejected, and that the Gentiles were to be substituted in their room, and obtain

the life which was promised to Abraham and his posterity. He contrasts the Gentiles

with them, in order to excite them to faith by a holy jealousy: as Paul writes, that

"it will be a distinguished honor of his ministry, if he excite any of his nation and

blood to such an emulations,"

(Romans 11:13,14.)

The Jews must have been stung by it: for they had an inordinate love of them-

selves, and proudly despised God and his gifts. But as we shall, ere long, meet with

this sentence again in the Gospel by Matthew I now glance at it more slightly.

30. And, lo, they are last who shall be first The same words, as we shall elsewhere

see, were frequently employed by Christ, but in a different sense, (Matthew 19:30;

20:16; Mark 10:31.) All that he intended here was, to throw down the vain confidence

of the Jews, who, having been chosen by God in preference to all the rest of the world,

trusted to this distinction, and imagined that God was in a manner bound to them.

For this reason, Christ threatens that their condition will soon be changed; that the

Gentiles, who were at that time cast off, would obtain the first rank; and that the Jews,

474"Et avoyent tousjours en la bouche le titre d'Eglise, duquel ils abusoyent;" — "and had always in their mouth the title of Church, which they abused."

JOHN CALVIN

deprived of their honor, would not even occupy the farthest corner in the Church.475

475"Ne tiendront pas mesme le dernier reng, ou quelque petit coin en l'Eglise;" — "will not hold even the lowest rank, or some small corner in the Church."

Matthew 7:15-20; Luke 6:43-45

MATTHEW 7:15-20; LUKE 6:43-45

Matthew 7:15-20

Luke 6:43-45

15. But beware of false prophets, who come to you in sheep's clothing, but in-

wardly are ravening wolves. 16. From their fruits you shall know them. Do men

gather grapes from thorns, or figs from thistles? 17. So every good tree yields good

fruits, and a rotten tree yields bad fruits. 18. A good tree cannot yield evil fruits, nor

can a rotten tree yield good fruits. 19. Every tree, which does not yield good fruit, is

cut down, and is thrown into the fire. 20. Therefore from their fruits you shall know

them.

43. For the tree is not good which yields rotten fruit; and the tree is not rotten

which yields good fruit. 44. For every tree is known from its fruit: for men do not

gather figs from thorns, nor from thorns do they gather grapes. 45. A good man, out

of the good treasure of his heart, bringeth forth what is good, and a bad man, out of

the bad treasure of his heart, bringeth forth what is bad. For out of the abundance

of the heart his mouth speaketh.

Matthew 7:15. But beware of false prophets These words were intended to

teach, that the Church would be exposed to various impositions, and that conse-

quently many would be in danger of falling from the faith, if they were not carefully

on their guard. We know what a strong propensity men have to falsehood, so that

they not only have a natural desire to be deceived, but each individual appears to be

ingenious in deceiving himself. Satan, who is a wonderful contriver of delusions, is

constantly laying snares to entrap ignorant and heedless persons. It was a general

expectation among the Jews that, under the reign of Christ, their condition would be

delightful, and free from all contest or uneasiness. He therefore warns his disciples

that, if they desire to persevere, they must prepare themselves to avoid the snares

of Satan. It is the will of the Lord, (as has been already said,) that his Church shall be

engaged in uninterrupted war in this world. That we may continue to be his disciples

to the end, it is not enough that we are merely submissive, and allow ourselves to

be governed by his Word. Our faith, which is constantly attacked by Satan, must be

JOHN CALVIN

prepared to resist.

It is of the greatest consequence, undoubtedly, that we should suffer ourselves

to be directed by good and faithful ministers of Christ: but as false teachers, on

the other hand, make their appearance, if we do not carefully watch, and if we are

not fortified by perseverance, we shall be easily carried off from the flock. To this

purpose also is that saying of Christ:

"The sheep hear the voice of the shepherd; and a stranger

they do not follow, but flee from him," (John 10:3, 5)

Hence too we infer, that there is no reason why believers should be discouraged

or alarmed, when wolves creep into the fold of Christ, when false prophets endeavor

to corrupt the purity of the faith by false doctrines. They ought rather to be aroused

to keep watch: for it is not without reason that Christ enjoins them to be on their

guard. Provided that we are not led astray through our own sluggishness, we shall

be able to avoid every kind of snares; and, indeed, without this confidence, we would

not have the courage necessary for being on our guard. Now that we know that the

Lord will not fail to perform his promises, whatever may be the attacks of Satan, let

us go boldly to the Lord, asking from him the Spirit of wisdom, by whose influences

he not only seals on our hearts the belief of his truth, but exposes the tricks and

impositions of Satan, that we may not be deceived by them. When Christ says, that

they come to us in sheep's clothing, but inwardly are ravening wolves, his meaning

is, that they do not want a very plausible pretense, if prudence be not exercised in

subjecting them to a thorough examination.

16. From their fruits you shall know them Had not this mark of distinction been

added, we might have called in question the authority of all teachers without excep-

tion. If there is a mortal danger to be dreaded in teachers, and if we see no way

of avoiding it, we shall be under the necessity of holding them all suspected: and

there will be no better or shorter method than to keep our ears shut against them

all. We see that ungodly men, to screen themselves when rejecting every kind of

doctrine, hold out this danger, and that weak and ill-informed persons remain in a

state of perplexity. That our reverence for the Gospel, and for its faithful ministers

and teachers, may not be diminished, Christ enjoins us to form our opinion of the

false prophets from their fruits It is with a very bad grace that the Papists, in order

to excite hatred against us, quote directly this exhortation of Christ, Beware of false

prophets, and by their clamors induce ignorant people to avoid us, without knowing

why. But whoever desires to follow our Lord's advice must judge wisely and with just

discretion. For ourselves, we not only acknowledge freely that men ought to beware

of false prophets, but we carefully and earnestly exhort simple people to beware of

them. Only we warn them that, agreeably to the rule which Christ has laid down,

they should first make a strict examination, that simple people may not reject the

pure Word of God, and suffer the punishment of their own rashness. There is a wide

difference between wise caution and perverse squeamishness.476 It is a heinous

wickedness in the Papists to repeal the command of Christ, by infusing into unhappy

476"Il y a grande difference entre une bonne facon de se donner garde d'estre trompe, et un deboutement temeraire sans savoir pourquoy." — "There is a great difference between a proper method of guarding against being deceived, and a hasty rejection without knowing, why."

HARMONY OF THE EVANGELISTS

persons an unfounded dread,477 which deters them from making inquiry. Let this be

regarded by us as a first principl that those who tremblingly reject or avoid a doctrine

unknown to them, act improperly, and are very far from obeying the command of

Christ.

It now remains to be seen, what are the fruits which Christ points out. Those who

confine them to the life are, in my opinion, mistaken. As pretended sanctity, and I

know not what masks belonging to greater austerity of life, are frequently held out by

some of the worst impostors, this would be a very uncertain test. Their hypocrisy,

I do own, is at length discovered; for nothing is more difficult than to counterfeit

virtue. But Christ did not intend to submit his doctrine to a decision so unjust in

itself, and so liable to be misunderstood, as to have it estimated by the life of men.

Under the fruits the manner of teaching is itself included, and indeed holds the chief

place: for Christ proves that he was sent by God from this consideration, that

"he seeketh not his own glory,

but the glory of the Father who sent him," (John 7:18.)

Is it objected, that few persons are endued with such acuteness, as to distinguish

good fruits from bad? I answer, as I have already said: Believers are never deprived

of the Spirit of wisdom, where his assistance is needful, provided they distrust them-

selves, renounce their own judgment, and give themselves up wholly to his direction.

Let us remember, however, that all doctrines must be brought to the Word of God as

the standard, and that, in judging of false prophets, the rule of faith holds the chief

place. We must also consider what God enjoins on his prophets and the ministers

of his word: for in this way their faithfulness may be easily ascertained. If, for ex-

ample, we place before our minds what Paul requires in bishops, (1 Timothy 3:1-7;

Titus 1:6-9,) that description will be sufficient of itself to condemn the whole mass

of Popery: for the Popish priests seem as if they purposely intended to present an

opposite picture. There is no reason to wonder, therefore, if they forbid men to form

a judgment of false prophets. But this passage clearly shows, that their titles ought

to go for nothing, and that not much regard ought to be had even to their calling, if

those who receive the name of pastors, and are called to the office of teachers, do

not faithfully answer to their charge.

Do men gather grapes from thorns, or figs from thistles? By these proverbs, which

were then in common use and universally received, Christ confirms his statement,

that no man can be deceived by false prophets, unless he is wilfully blind: for the

fruits as plainly discover upright servants of God, and unfaithful workmen, as the

fruits point out the nature of the tree.

Luke 6:43. For the tree is not good This statement, as related by Luke, appears

to be a general instruction given by Christ, that by the fruits our opinion of every man

ought to be formed, in the same manner as a tree is known by its fruit After having

inserted the reproof to hypocrites, who "perceive a straw in the eye of another, but

do not see a beam in their own," (verses 41,42,) he immediately adds, For the tree

is not good which beareth rotten fruit, nor is the tree rotten which beareth good fruit

477"Par une vaine crainte, qu'ils leur proposent;" — "by a vain dread which they hold out to them."

JOHN CALVIN

The illative particle {γὰρ}, for, appears to connect these two sentences. But as it

is certain that Luke, in that sixth chapter, records various discourses of Christ, it is

also possible that he may have briefly glanced at what is more fully explained by

Matthew. I attach no great importance to the word for, which in other passages is

often superfiuous, and appears obviously to be so from the concluding statement.

Luke 6:45. A good man, out of the good treasure of his heart, bringeth forth

good Such is the statement with which Luke concludes the discourse; and I have

no doubt that he intended to describe, without a figure, the kind of judgment which

Christ orders us to make from the fruits Believers ought to examine carefully what

kind of doctrine is taught by those who profess to be the servants of God. "Titles

(he says) are of little value, till the speaker give actual evidence that he is sent by

God." Yet I am far from saying, that this passage may not be applied to a general

doctrine, And certainly the last clause, out of the abundance of the heart his mouth

speaketh, has a more extensive reference than to false prophets: for it is a common

proverb. Is it objected, that the tongues of men lie, and that men of the worst hearts

are often the best speakers? I reply: Christ merely points out here what is a very

ordinary occurrence. For, though hypocrites express in words what is different from

the feelings of their hearts, that is no reason why we may not justly and appropriately

call the tongue the portrait of the mind.

Matthew 7:21-23; Luke 6:46

MATTHEW 7:21-23; LUKE 6:46

Matthew 7:21-23

Luke 6:46

21. Not every one that saith to me, Lord, Lord, shall enter into the kingdom of

heaven, bu the who shall do the will of my Father who is in heaven. 22. Many will

say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy

name have cast out devils, and in thy name have done many wonderful works? 23.

And then will I confess to them, I never knew you depart from me, you who work

iniquity.

46. And why call you me Lord, Lord, and do not the things which I say?

Matthew 7:21. Not every one that saith to me, Lord, Lord. Christ extends his

discourse farther: for he speaks not only of false prophets, who rush upon the flock

to tear and devour, but of hirelings, who insinuate themselves, under fair appear-

ances, as pastors, though they have no feeling of piety.478 This doctrine embraces

all hypocrites, whatever may be their rank or station, but at present he refers par-

ticularly to pretended teachers,479 who seem to excel others. He not only directs

his discourse to them, to rouse them from the indifference, in which they lie asleep

like drunk people, but also warns believers, not to estimate such masks beyond their

proper value. In a word, he declares that, so soon as the doctrine of the Gospel shall

have begun to bear fruit by obtaining many disciples, there will not only be very

many of the common people who falsely and hypocritically submit to it, but even in

the rank of pastors there will be the same treachery, so that they will deny by their

actions and life what they profess with the mouth.480 Whoever then desires to be

reckoned among the disciples, must labor to devote himself, sincerely and honestly,

to the exercises of a new life.

In the Gospel of Luke, it is a general reproof: Why call you me Lord, Lord, and

478"Combien qu'au dedans ils n'ayent point d'affection de crainte de Dieu;" — "though at bottom they have no feeling of the fear of God."

479"Les docteurs feints et doubles;" — "reigned and deceitful teachers." 480"Ce qu'ils enseignent et confessent de bouche;" — "what they teach and confess with the mouth."

JOHN CALVIN

do not the things which I say? But as this corruption proceeds, for the most part,

from pretended teachers, and easily finds its way from them into the whole body, so,

according to Matthew, our Lord expressly attacks them. To do the will of the Father

not only means, to regulate their life and manners, (as philosophers talked481 ) by

the rule of virtues, but also to believe in Christ, according to that saying,

"This is the will of him that sent me, that every one which seeth the Son, and

believeth on him, may have everlasting life,"

(John 6:40.)

These words, therefore, do not exclude faith, but presuppose it as the principle

from which other good works flow.

22. Many will say to me Christ again summons hypocrites to his judgment-seat,

as we showed a little ago from Luke. So long as they hold a place in his Church,

they both flatter themselves and deceive others. He therefore declares, that a day

is coming, when he will cleanse his barn, and separate the chaff and straw from the

pure wheat. To prophesy in the name of Christ is, to discharge the office of teacher by

his authority, and, as it were, under his direction. Prophecy is here, I think, taken in a

large sense, as in the fourteenth chapter of the Epistle to the Corinthians. He might

have simply used the word preach, but purposely employed the more honorable

appellation, in order to show more clearly, that an outward profession is nothing,

whatever may be its brilliancy in the eyes of men. To do wonderful works in the

name of Christ is nothing else than to perform miracles by his power, authority,

command, and direction: for, though the word {ὁμολογήσω}, powers, is sometimes

confined to one class of miracles, yet in this and many other passages it denotes

every kind of miracles.

23. And then will I confess to them482 By using the word {ὁμολογήσω}, I will

confess,483 Christ appears to allude to the vain boasting, by which hypocrites now

vaunt themselves. "They indeed have confessed* me with the tongue, and imagine

that they have fully discharged their duty. The confession of my name is now heard

aloud from their tongue. But I too will confess on the opposite side, that their profes-

sion is deceitful and false." And what is contained in Christ's confession?* That he

never reckoned them among his own people, even at the time when they boasted

that they were the pillars of the church.

Depart from me. He orders those persons to go out from his presence, who had

stolen, under a false title, an unjust and temporary possession of his house. From this

passage in our Lord's discourse Paul seems to have taken what he says to Timothy,

The Lord knoweth who are his: and, let every one who calleth on the name of

Christ depart from iniquity, (2 Timothy 2:19.)

The former clause is intended to prevent weak minds from being alarmed or dis-

couraged by the desertion of those who had a great and distinguished reputation:484

481"Comme les philosophes ont voulu enselgner le monde;" — "as the philosophers wished to teach the world."

482"Et lors je leur diray ouvertement;" — "and then will I openly say to them." 483"Le mot Grec dont use l'Evangeliste signifie proprement, Je leur confesseray;" — "the Greek word, which the Evangelist uses, literally signifies 'I will confess to them.'"

484"D'aucuns qui auront en grand bruit, et auront este fort estimez;"— "of any who shall have made great noise, and shall have been greatly esteemed."

HARMONY OF THE EVANGELISTS

for he declares that they were disowned by the Lord, though by a vain show they

captivated the eyes of men. He then exhorts all those who wish to be reckoned

among the disciples of Christ, to withdraw early from iniquity, that Christ may not

drive them from his presence, when he shall "separate the sheep from the goats,"

(Matthew 25:33.)

Matthew 7:24-29; Luke 6:47-49

MATTHEW 7:24-29; LUKE 6:47-49

Matthew 7:24-29

Luke 6:47:49

24. Every one, therefore, who heareth those saying of mine, and doeth them, I

will compare him to a wise man, who built his house upon a rock. 25. And the rain

fell, and the floods came, and the winds blew, and struck against that house, and it

did not fall: for it had been founded on a rock. 26. And every one who heareth those

saying of mine, and doeth them not, shall be compared to a foolish man, who built

his house upon the sand. 27. And the rain fell, and the floods came, and the winds

blew, and struck against that house: and it fell, and the downfall of it was great. 28.

And it happened, when Jesus had finished these sayings, that the multitudes were

astonished at his doctrine. 29. For he taught them as having authority, and not as

the scribes.

47. Whoever cometh to me, and heareth my sayings, and doeth them, I will show

you to whom he is like. 48. He is like a wise man who biult a house, and dug deep,

and laid the foundation on a rock: and when the deluge came, the stream dashed

against that house, and could not shake it: for it was founded on a rock. 49. And

he who hears, and did not, is like a man who built his house on the earth without a

foundation, on which the stream dashed, and immediately it fell, and great was the

downfall of that house.

Matthew 7:24. Every one, therefore, who heareth As it is often difficult to distin-

guish the true professors of the Gospel from the false, Christ shows, by a beautiful

comparison, where the main difference lies. He represents two houses, one of which

was built without a foundation, while the other was well-founded. Both have the

same external appearance: but, when the wind and storms blow, and the floods dash

against them, the former will immediately fall, while the latter will be sustained by

its strength against every assault. Christ therefore compares a vain and empty pro-

fession of the Gospel to a beautiful, but not solid, building, which, however elevated,

is exposed every moment to downfall, because it wants a foundation. Accordingly,

Paul enjoins us to be well and thoroughly founded on Christ, and to have deep roots,

HARMONY OF THE EVANGELISTS

(Colossians 2:7,)

"that we may not be tossed and driven about by every wind of doctrine,"

(Ephesians 4:14)

that we may not give way at every attack. The general meaning of the passage

is, that true piety is not fully distinguished from its counterfeit,485 till it comes to

the trial. For the temptations, by which we are tried, are like billows and storms,

which easily overwhelm unsteady minds, whose lightness is not perceived during

the season of prosperity.

Who heareth these sayings The relative these denotes not one class of sayings,

but the whole amount of doctrine. He means, that the Gospel, if it be not deeply

rooted in the mind, is like a wall, which has been raised to a great height, but does

not rest on any foundation. "That faith (he says) is true, which has its roots deep

in the heart, and rests on an earnest and steady affection as its foundation, that it

may not give way to temptations." For such is the vanity of the human mind, that

all build upon the sand, who do not dig so deep as to deny themselves.

28. When Jesus had finished these sayings By these sayings I understand not

only the discourse which he delivered when he came down from the mountain, but

the rest of the doctrine, which had already been made known to the people. The

meaning therefore is, that, where he had given the people, on all sides, a taste of his

doctrine, all were seized with astonishment, because a strange, indescribable, and

unwonted majesty drew to him the minds of men. What is meant by his teaching

them as having authority, and not as the scribes, I have already explained.486

485"Qu'on ne peut pas bien discerner la vraye crainte de Dieu, d'avecques une feintise et vaine apparence d' icelle;" — "that the true fear of God cannot be well distinguished from a dissembling and vain appearance of it."

486A parallel passage in the Gospel of Mark (1:22) having already occurred, the reader will find Calvin's exposition of these remarkable words at page 247 of this volume. — Ed.

Matthew 8:1-4; Mark 1:40-45; Luke 5:12-16

MATTHEW 8:1-4; MARK 1:40-45; LUKE 5:12-16

Matthew 8:1-4

Mark 1:40-45

Luke 5:12-16

1. And when he had come down from the mountain, great multitudes followed

him. 2. And, lo, a leper, approaching, worshipped him, saying, Lord, if thou art

willing, thou art able to cleanse me. 3. And Jesus, having stretched out his hand,

touched him, saying, I am willing; be thou clean: and immediately his leprosy was

cleansed. 4. And Jesus saith to him, See that thou do not tell it to any man: but go,

show thyself to the priest, and present the offering which Moses commanded, for a

testimony to them.

40. And a leper came to him, beseeaching him, and kneeling down to him, and

saying to him, If thou art willing, thou art able to cleanse me. 41. And Jesus, having

compassion, stretched out his hand, and touched him, and said to him, I am willing;

be thou clean. 42. And when he had spoken, immediately the leprosy departed

from him, and he was cleansed. 43. And threatening him, 487 he immediately sent

him away; 44. And he said to him, See that thou say nothing to any man: but go,

show thyself to the priest, and present for thy cleansing those things which Moses

commanded, for a testimony to them. 45. But he, having gone out, began to publish

many things, and to blaze abroad the matter, so that Jesus could no longer enter

openly into cities, but was without in desert places: and they came to him from

every quarter.

12. And it happened, while he was in a certain city, lo, a man full of leprosy:

and when he had seen Jesus, he fell down on his face, and besought Jesus, saying,

Lord, if thou art willing, thou art able to cleanse me. 13. And having stretched out

his hand, he touched him, saying, I am willing; be thou clean: and immediately the

leprosy departed from him. 14. And he commanded him that he should not tell it to

any man, but saith, Go, show thyself to the priest, and present for thy cleansing as

Moses commanded, for a testimony to them. 15. But still more did the report spread

487"Et l'ayant menace;" — "and having threatened him."

HARMONY OF THE EVANGELISTS

about him, and great multitudes assembled, to hear him, and to be healed by him

of their infirmities. 16. And he sought retirement in the deserts, and prayed.

Matthew 8:1. And when he had come down from the mountain Matthew now

returns to the course of the history. He had formerly said, that Christ went up into a

mountain, (verse 1) then he threw, as it were, into one heap, many leading points of

the doctrine of Christ; and now he adds that, about the time when he preached on

the mountain, he healed a certain leper The same event is related by Mark and Luke,

though they do not mention the time. It was a striking display of the divine power

of Christ, that, by his word alone and a touch of his hand, he suddenly cleansed the

man's leprosy. Now, though leprosy was a different kind of disease from elephan-

tiasis,488 ({ἐλεφαντίασις},) it is plain enough that it was difficult to cure. When it

had continued long and become deeply seated, it rarely happened that any person

recovered. Granting that physicians might, by their professional skill, have given

some relief, it is manifest that there was nothing human about this miracle.

2. Approaching, worshipped What is the meaning of the verb {προσκυνεῖν},

which is rendered in the Latin version, adorare, to adore or worship, may be eas-

ily learned from this passage. For the exposition of it we may rely on the other two

Evangelists, of whom Mark says, that he fell on his knees, and Luke, that he fell down

on his face The outward gesture of kneeling was exhibited by the leper as a token

of reverence. Now we know, that such marks of respect were in general use among

the Jews, as the people of the East are more addicted to that kind of ceremonies.

Many people accordingly think, that the leper did not intend to render to Christ di-

vine worship,489 but gave him a respectful salutation as a distinguished prophet of

God.

I enter into no dispute as to the feelings which moved the leper to pay reverence

to Christ. But I look at what he attributed to him, that he was able to cleanse him,

if he were willing By these words he declared, that he acknowledged a divine power

in Christ: and when Christ replies, I am willing, he shows that he claimed more for

himself than belongs to man. He who, by the mere expression of his will, restores

health to men, must possess supreme authority. Whether the leper believed that

Christ was the Son of God, or that he had received this power in the same manner as

Moses and the other prophets, he entertains no doubt that he held in his hand, and

in his power, the gift of healing. True, he speaks conditionally, if thou art willing, thou

art able But this is not inconsistent with that certainty of faith, which God demands

488"The burning ulceration, with which the great adversary of man afflicted the venerable patriarch Job, (2:7,) is generally understood to be the elephantiasis, or leprosy of the Arabians; and derives its name from its rendering the skin of the patient, like that of an elephant, scabrous and dark-colored, and furrowed all over with tubercles, loathsome alike to the individual and to spectators."—(Horne's Introduction, vol. iii. p. 328.) This quotation is made, because it seemed proper that a word of comparatively rare occurrence, which Calvin uses, should be defined, and its origin explained; and because that useful work, from which we have quoted, was at hand. Many of the most important topics embraced by the "Introduction to the Critical Study and Knowledge of the Holy Scriptures" have since been handled by writers of greater learning and research. Yet it would be ungrateful not to acknowledge that, at the time of its appearance, it supplied an important desideratum, that it probably led the way to other treatises, and that, as a popular and miscellaneous book of reference on Biblical literature, it is not yet superseded. — Ed.

489"De faire a Christ un honneur appartenant a Ia majeste divine;" — "to do to Christ an honor belonging to the divine majesty."

JOHN CALVIN

in our prayers: for men ought not to expect more than God promises. The leper

had not learned by any inspired communication, or any promise of God, what Christ

would do. It would have been improper in him, therefore, to go beyond these limits

for though we sometimes read that certain persons prayed without any condition,

we ought to believe that they were guided by special movements of the Spirit,490

which must not be taken for a general rule. I am not even certain if we are at liberty

to say, strictly speaking, that the leper offered a prayer. He only declares, that he

is so fully convinced of the power of Christ, as to entertain no doubt that it is in his

power to cure leprosy; and then presents himself to be healed, but uncertain as to

the result, because he did not yet know the will of Christ.491

3. Having stretched out his hand, he touched Under the Law, the touch of a

leper was infectious; but as Christ possesses such purity as to repel all filth and

defilement, he does not, by touching, either pollute himself with leprosy, or become

a transgressor of the law. When he took upon him our flesh, he did not only deign to

touch as with his hand, but was united to one and the same body with ourselves, that

we might be flesh of his flesh, (Genesis 2:23.) Nor did he only stretch out his arm

to us, but descended from heaven even to hell, and yet contracted no stain from it,

but, retaining his innocence, took away all our impurities, and sprinkled us with his

holiness. By his word alone he might have healed the leper; but he applied, at the

same time, the touch of his hand, to express the feeling of compassion. Nor ought

this to excite our wonder, since he chose to take upon him our flesh, that he might

cleanse us from our sins. The stretching out of his hand was therefore an expression

and token of infinite grace and goodness. What we indolently read, and coldly pass

by, cannot be duly weighed without great astonishment. The Son of God was so far

from disdaining to talk to a leper, that he even stretched out his hand to touch that

uncleanness.

4. And Jesus saith to him, See that thou tell it not to any one Some persons, by

way of excusing the leper, think that Christ did not seriously forbid him to publish

the miracle, but rather gave him an additional excitement to do so. Others more

justly consider the reason of the prohibition to have been, that the full "time was not

yet come," (John 7:6.) I do acknowledge, that to have suppressed this miracle would

have been improper: but our Lord had a particular reason for wishing that the report

of it should not be immediately spread, or, at least, not by the leper The leper was so

far from deserving praise for the disorderly exhibition of his regard, that he ought,

in my opinion, to be condemned for not obeying Christ's injunction. If he wished

to express his gratitude to him to whom he was indebted for his cure, no better

method could have been found than obedience, which God prefers to all sacrifices,

(1 Samuel 15:22,) and which is the origin and foundation of lawful worship. This

example shows us, that those who allow themselves to be guided by inconsiderate

zeal act improperly, because the more eager they are to please God, the greater

progress do they make in rebellion to his commands.

490"Qu'il y a eu en tels personnages des mouvemens singuliers, et inspirations particulieres du S. Esprit;" — "that there were in such persons singular movements, and peculiar inspirations of the Holy Spirit."

491"Le vouloir de Christ sur sa requeste;" — "the will of Christ as to his request."

HARMONY OF THE EVANGELISTS

Show thyself to the priest As the ceremonies of the law had not yet been re-

pealed, Christ did not wish that they should be despised or neglected. Now, God

had commanded in the law that, if any man had been cleansed from leprosy, he

should present himself to the priest with a sacrifice of thanksgiving, (Leviticus 14:2.)

The design492 was, that the priest, by his decision, might attest the benefit received

from God; and that the person who had been healed might give an expression of his

gratitude. Christ, therefore, by sending the leper to the priest, proves that he had

no other object in view than to display the glory of God. The showing to the priest

was for the purpose of examination, and the offering was the expression of thanks-

giving. He wishes that the priests should examine the man, to make the divine favor

manifest and undoubted; and that the leper, on the other hand, should acknowledge

that God had healed him. Meanwhile, as I have just mentioned, he commands them

to observe the ceremonies prescribed by the law, till the time when it should be

repealed.

The attempt of the Papists to produce this passage, as an authority for their own

confession,493 is highly foolish. Leprosy, they allege, is put allegorically for sin; and

the priests, who are consecrated by the Pope, are the judges of spiritual leprosy.494

Even granting that this authority was conferred on the priests under the law, for the

purpose of informing the people, that all their cleanness, and the decision respect-

ing it, depended on the priesthood, still this is impiously claimed for themselves by

the Popish priests. All the honor that belonged to the ancient priests is now claimed

by Christ alone as his own. He alone is appointed to be the judge of spiritual lep-

rosy, and entitled to receive, from those who have been cured, the offering for their

cleansing. Under the law, a sacrifice was employed as the seal of cleanness, be-

cause satisfaction made by the shedding of blood is the only way in which men are

cleansed. To transfer to another that right, which God has declared to be the pre-

rogative of his own Son, is a detestable sacrilege. When the ministers of the Gospel,

by the command of Christ, declare to sinners that they are cleansed from their sins,

this must not be tortured into the pretended jurisdiction, which the priests imagine,

of pronouncing a decision about leprosy.495

Matthew 8:4; Mark 1:44. For a testimony to them Some consider testimony to

mean here a law or statute, as it is said in the Book of Psalms, God laid down this "for

a testimony to Israel," (Psalm 122:4.) But this appears to me to be a poor exposition:

for I have no doubt that the pronoun to them refers to the priests.496 Christ said this,

in my opinion, with a view to the present occurrence: for this miracle was afterwards

to be a sufficiently clear proof for convicting them of ingratitude. There is nothing

492"Le but de ce commandement;" — "the end of that commandment." 493Those who wish to make themselves acquainted with Calvin's views on the whole subject of what the Papists call auricular confession, will find them stated in the Institutions of the Christian Religion (B. III. c. iv. sec. 19.) — Ed

494"Doivent avoir le jugement et la cognoissance de la ladrerie spirituelle;" — "ought to have the judgment and discernment of spiritual leprosy."

495"De discerner entre ladrerie et ladrerie;" — "of distinguishing between leprosy and leprosy." 496According to the view which Calvin rejects, the words, which Moses commanded for a testimony to them, mean, "which Moses delivered to them, that is, to the people of Israel, as a divine ordinance." The view which he adopts may be more clearly brought out by a different arrangement of the words. Present, for a testimony to them, that is, "to the priests," the offering which Moses commanded. — Ed

JOHN CALVIN

inconsistent with this in the command which Christ gave to the leper to maintain

silence: for he did not intend that the remembrance of the miracle which he had

wrought should remain always buried. When the leper, at the command of Christ,

came into the presence of the priest, this was a testimony to them, which would

render them inexcusable, if they refused to receive Christ as the minister of God;

and would, at the same time, take away occasion for slander, since Christ did not

neglect a single point of the law. In a word, if they were not past cure, they might be

led to Christ; while, on the other hand, so solemn a testimony of God was sufficiently

powerful to condemn them, if they were unbelievers.

Mark 1:45. So that Jesus could no longer enter openly into cities Hence we

learn the reason why Christ did not wish the miracle to be so soon made known. It

was that he might have more abundant opportunity and freedom for teaching. Not

that his enemies rose against him, and attempted to shut his mouth, but because

the common people were so eager to demand miracles, that no room was left for

doctrine. He wished that they would all be more attentive to the word than to signs.

Luke accordingly says, that he sought retirement in the deserts He avoided a crowd

of men, because he saw, that he would not satisfy the wishes of the people, without

overwhelming his doctrine by a superfluity of miracles.497

497"Que quant et quant il ne fist tant de miracles, que cela les empescheroit de bien penser a la doctrine;" — "without doing so many miracles as to prevent them from thinking properly about his doctrine."

Matthew 8:5-13;Luke 7:1-10

MATTHEW 8:5-13; LUKE 7:1-10

Matthew 8:5-13

Luke 7:1-10

5. And when Jesus had entered into Capernaum, a centurion came to him, be-

seeching him, 6. And saying, Lord, my servant is lying at home afflicted with palsy,

and is grievously tormented. 7. And Jesus saith to him, When I shall come, I will

heal him. 8. And the centurion answering him said, Lord, I do not deserve that thou

shouldst come under my roof: but only say the word, and my servant will be healed.

9. For I am a man subject to the power of another, and I have soldiers under me:

and I say to this man, Go, and he goeth: and to another, Come, and he cometh:

and to my servant, Do this, and he doeth it. 10. And when Jesus had heard these

things, he wondered, and said to those who followed, Verily I say to you, not even in

Israel have I found so great faith. 11. And I say to you, That many will come from

the east and west, and will sit down with Abraham, Isaac, and Jacob, in the kingdom

of heaven: 12. But the children of the kingdom shall be cast into the darkness that

is without: weeping and gnashing of teeth will be there. 13. And Jesus said to the

centurion, Go, and as thou believest, so may it be done to thee: and his servant was

healed in that hour. 498

1. Now, when he had finished all his words in the hearing of the people, he entered

into Capernaum. 2. And a servant of a certain centurion, who was very dear to him,

was ill and near death. 3. And when he had heard about Jesus, he sent to him

elders of the Jews, to entreat him, that he would come and heal his servant. 4. And

when they had come to him, they entreated him earnestly, saying, He deserves that

though shouldest do this for him: 5. For he loveth our nation, and himself hath built a

synagogue. 6. And Jesus went with them. And when he was already not far from the

house, the centurion sent friends to him, and they said to him, Lord, do not trouble

thyself: for I do not deserve that thou shouldest enter under my roof. 7. And for this

reason I did not reckon myself worthy to come to thee: but say in a word, and my

servant will be healed. 8. For I am a man placed under authority, having soldiers

498"Et en ce mesme instant son garcon fut gairi;" — "and at that very instant his servant was healed."

JOHN CALVIN

under me: and I say to this man, Go, and he goeth; and to another, Come, and he

cometh: and to my servant, Do this, and he doeth it. 9. And having heard these

things, Jesus wondered at him, and he turned and said to the crowd that followed

him, I say to you, not even in Israel have I found so great faith. 10. And when those

who had been sent returned to the house, they found the servant, who had been

sick, in good health.

Matthew 8:5. And when Jesus had entered Those who think that Matthew and

Luke give different narratives, are led into a mistake by a mere trifle. The only differ-

ence in the words is, that Matthew says that the centurion came to him, while Luke

says that he sent some of the Jews to plead in his name. But there is no impropri-

ety in Matthew saying, that the centurion did what was done in his name and at his

request. There is such a perfect agreement between the two Evangelists in all the

circumstances, that it is absurd to make two miracles instead of one.

The band of soldiers, which the centurion had under his command, was stationed,

I have no doubt, in the town of Capernaum, in the same manner as garrisons were

usually appointed for the protection of the towns. Though he perceived the morals

of the people to be very vicious and depraved, (for we know that Capernaum, being

on the seacoast, must have been more dissolute499 than other towns,) yet this did

not prevent him from condemning the superstitions of his country, and acquiring a

taste for true and sincere piety. He had not built a synagogue for the Jews without

exposing himself to some hatred and to some risk: and the only reason why he loved

that nation was, that he had embraced the worship of one God. Before Christ healed

his servant, he had been healed by the Lord.

This was itself a miracle. One who belonged to the military profession, and who

had crossed the sea with a band of soldiers, for the purpose of accustoming the Jews

to endure the yoke of Roman tyranny, submits willingly, and yields obedience to the

God of Israel. Luke says that this servant was very dear to him; and thus antici-

pates a doubt which might have arisen in the mind of the reader: for we know that

slaves500 were not held in such estimation, as to make their masters so solicitous

about their life, unless by extraordinary industry, or fidelity, or some other virtue,

they had secured their favor. By this statement Luke means, that this was not a low

or ordinary slave, but a faithful servant, distinguished by many excellencies, and

very highly esteemed by his master; and that this was the reason why he was so

anxious about his life, and recommended him so earnestly. From both Evangelists

it is evident that it was a sudden palsy, which, from the first attack, took away all

hope of life: for slow palsies are not attended by severe pain. Matthew says, that

he was grievously tormented, and Luke, that he was near death Both descriptions

— pain or agony, and extreme danger — serve to enhance the glory of the miracle:

and for this reason I am the more unwilling to hazard any absolute assertion as to

the nature of the disease.

Luke 7:5. For he loveth our nation This was, no doubt, a commendation given

499"Plus pleines de dissolutions et de desbauches;" — "more full of dissoluteness and debauchery."

500"Qu'on ne tenoit pas si grande conte de serfs;" — "that they did not set so great value on slaves."

HARMONY OF THE EVANGELISTS

him by the Jews on account of his piety:501 for his love of a nation universally hated

could proceed only from zeal for the Law, and from reverence for God. By building a

synagogue, he showed plainly that he favored the doctrine of the Law. The Jews had

therefore good grounds for saying that, as a devout worshipper of God, he had claims

on Christ for receiving such a favor. They discover, at the same time, a marvellous

stupidity in admitting, by their own acknowledgment, that a Gentile possesses that

grace of God which they despise and reject. If they consider Christ to be the minister

and dispenser of the gifts of God, why do they not receive the grace offered to them

before bringing foreigners to enjoy it? But hypocrites never fail to manifest such

carelessness and presumption, as not to hesitate to look upon God as under some

sort of obligations to them, and to dispose of his grace at their pleasure, as if it were

in their own power; and then, when they are satisfied with it, or rather because they

do not deign to taste it, they treat it as useless, and leave it to others.

Matthew 8:8. Lord, I do not deserve that thou shouldest come under my roof

Matthew's narrative is more concise, and represents the man as saying this; while

Luke explains more fully, that this was a message sent by his friends: but the mean-

ing of both is the same. There are two leading points in this discourse. The centurion,

sparing Christ by way of honoring him, requests that Christ will not trouble himself,

because he reckons himself unworthy to receive a visit from him. The next point

is, that he ascribes to Christ such power as to believe, that by the mere expression

of his will, and by a word, his servant may recover and live. There was astonishing

humility in exalting so highly above himself a man who belonged to a conquered and

enslaved nation. It is possible, too, that he had become accustomed to the haughty

pretensions of the Jews, and, being a modest man, did not take it ill to be reckoned a

heathen, and therefore feared that he would dishonor a Prophet of God, if he pressed

him to enter the house of a polluted Gentile. However that may be, it is certain that

he speaks sincerely, and entertains such reverence for Christ, that he does not ven-

ture to invite him to his house, nay, as is afterwards stated by Luke, he reckoned

himself unworthy to converse with him.502

But it may be asked, what moved him to speak of Christ in such lofty terms? The

difficulty is even increased by what immediately follows, only say the word, and my

servant will be healed, or, as Luke has it, say in a word: for if he had not acknowl-

edged Christ to be the Son of God, to transfer the glory of God to a man would have

been superstition. It is difficult to believe, on the other hand, that he was prop-

erly informed about Christ's divinity, of which almost all were at that time ignorant.

Yet Christ finds no fault with his words,503 but declares that they proceeded from

faith: and this reason has forced many expositors to conclude, that the centurion

bestows on Christ the title of the true and only God. I rather think that the good

man, having been informed about the uncommon and truly divine works of Christ,

501"Il n' y a point de doute que les Juifs recommandent cest homme pour l'affection et le bon zele qu'il avoit a la crainte de Dieu." — "There is no doubt that the Jews recommend this man for the affection and the good zeal which he had for the fear of God."

502"Il ne s'est pas estime digne d'aller parler a Christ;" — "he did not think himself worthy to go and talk to Christ."

503"Toutefois Christ ne prend pas ces paroles comme dites de l'aventure et sans intelligence." — "Yet Christ does not take these words as spoken at random and without understanding."

JOHN CALVIN

simply acknowledged in him the power of God. Something, too, he had undoubtedly

heard about the promised Redeemer. Though he does not distinctly understand that

Christ is God manifested in the flesh, (1 Timothy 3:16,) yet he is convinced that the

power of God is manifested in him, and that he has received a commission to display

the presence of God by miracles. He is not therefore chargeable with superstition,

as if he had ascribed to a man what is the prerogative of God: but, looking at the

commission which God had given to Christ, he believes that by a word alone he can

heal his servant.

Is it objected, that nothing belongs more peculiarly to God than to accomplish by a

word whatever he pleases, and that this supreme authority cannot without sacrilege

be yielded to a mortal man? The reply is again easy. Though the centurion did not

enter into those nice distinctions, he ascribed this power to the word, not of a mortal

man, but of God, whose minister he fully believed Christ to be: on that point he

entertained no doubt. The grace of healing having been committed to Christ,504 he

acknowledges that this is a heavenly power, and does not look upon it as inseparable

from the bodily presence, but is satisfied with the word, from which he believes such

a power to proceed.

Matthew 8:9. For I am a man subject to the power of another This comparison

does not imply equality between the two cases, but is taken from the less to the

greater. He forms a higher conception of the divine power, which is manifested

in Christ, than of the authority which was possessed by himself over servants and

soldiers.

10. Jesus wondered. Wonder cannot apply to God, for it arises out of what is

new and unexpected: but it might exist in Christ, for he had clothed himself with

our flesh, and with human affections. Not even in Israel have I found so great faith

This is not spoken absolutely, but in a particular point of view. For, if we consider

all the properties of faith, we must conclude that the faith of Mary was greater, in

believing that she would be with child by the Holy Ghost, and would bring forth the

only-begotten Son of God, and in acknowledging the son whom she had borne to be

her God, and the Creator of the whole world, and her only Redeemer.

But there were chiefly two reasons why Christ preferred the faith of a Gentile to

the faith of all the Jews. One was, that a slight and inconsiderable acquaintance with

doctrine yielded so sudden and abundant fruit. It was no small matter to declare, in

such lofty terms, the power of God, of which a few rays only were yet visible in Christ.

Another reason was, that while the Jews were excessively eager to obtain outward

signs, this Gentile asks no visible sign, but openly declares that he wants nothing

more than the bare word. Christ was going to him: not that it was necessary, but to

try his faith; and he applauds his faith chiefly on the ground of his resting satisfied

with the bare word. What would another have done, and he too one of the Apostles?

Come, Lord, see and touch. This man asks no bodily approach or touch, but believes

the word to possess such efficacy as fully to expect from it that his servant will be

cured.

504"Pource que Christ avoit receu la vertu de donner gairison;"— "because Christ had received the power of giving healing."

HARMONY OF THE EVANGELISTS

Now, he ascribes this honor to the word, not of a man, but of God: for he is

convinced that Christ is not an ordinary man, but a prophet sent by God. And hence

may be drawn a general rule. Though it was the will of God that our salvation should

be accomplished in the flesh of Christ, and though he seals it daily by the sacraments,

yet the certainty of it must be obtained from the word. Unless we yield such authority

to the word, as to believe that, as soon as God has spoken by his ministers, our sins

are undoubtedly forgiven, and we are restored to life, all confidence of salvation is

overthrown.

11. Many will come from the east and west In the person of the servant, Christ

gave to the Gentiles a taste and a kind of first-fruits of his grace. He now shows, that

the master is an example of the future calling of the Gentiles, and of the spread of

faith throughout the whole world: for he says that they will come, not only from the

neighboring countries, but from the farthest bounds of the world. Though this had

been clearly foretold by many passages of the prophets, it appeared at first strange

and incredible to the Jews, who imagined that God was confined to the family of

Abraham. It was not without astonishment that they heard, that those who were

at that time strangers, would be citizens and heirs of the kingdom of God: and not

only so, but that the covenant of salvation would be immediately proclaimed, that

the whole world might be united in one body of the Church. He declares, that the

Gentiles, who shall come to the faith, will be partakers of the same salvation with

Abraham, Isaac, and Jacob Hence we draw the certain conclusion, that the same

promise, which has been held out to us in Christ, was formerly given to the fathers;

for we would not have had an inheritance in common with them, if the faith, by which

it is obtained, had not been the same. The word {ἀνακλιθήσονται}, shall recline,

contains an allusion to a banquet: but as we know, that the heavenly life does not

require meat and drink, this phrase has the same meaning as if he had said, they

shall enjoy the same life

12. But the children of the kingdom Why does he call those persons children of

the kingdom, who were nothing less than children of Abraham? for those who are

aliens from the faith have no right to be considered a part of God's flock. I answer:

Though they did not actually belong to the Church of God, yet, as they occupied a

place in the Church, he allows them this designation. Besides, it ought to be ob-

served that, so long as the covenant of God remained in the family of Abraham,

there was such force in it, that the inheritance of the heavenly kingdom belonged

peculiarly to them. With respect to God himself, at least, they were holy branches

from a holy root, (Romans 11:16) and the rejection of them, which afterwards fol-

lowed, shows plainly enough, that they belonged, at that time, to the family of God.

Secondly, it ought to be observed, that Christ does not now speak of individuals,

but of the whole nation. This was still harder to endure than the calling of the Gen-

tiles. That the Gentiles should be admitted, by a free adoption, into the same body

with the posterity of Abraham, could scarcely be endured: but that the Jews them-

selves should be driven out, to make way for their being succeeded by the Gentiles,

appeared to them altogether monstrous. Yet Christ declares that both will happen:

that God will admit strangers into the bosom of Abraham, and that he will exclude

JOHN CALVIN

the children There is an implied contrast in the phrase, the darkness that is without

It means that out of the kingdom of God, which is the kingdom of light, nothing but

darkness reigns. By darkness Scripture points out that dreadful anguish, which can

neither be expressed nor conceived in this life.505

13. Go away, and as thou believest, so may it be to thee Hence it is evident how

graciously Christ pours out his grace, when he finds the vessel of faith open. Though

he addresses these words to the centurion, there can be no doubt that, in his person,

he invites us all to strong hope. Hence we are also taught the reason why God is,

for the most part, so limited in his communications to us: it is because our unbelief

does not permit him to be liberal. If we open up the entrance to him by faith, he will

listen to our wishes and prayers.

505"Laquelle la bouche de l'homme ne sauroit exprimer, ni ses sens comprendre en ce monde;" — "which the mouth of man cannot express, nor his senses comprehend, in this world."

Luke 7:11-17

LUKE 7:11-17

Luke 7:11-17

11. And it happened, when he departed, that he went into a city, which was called

Nain, and many of his disciples, and a great multitude, went along with him. 12. And

as he was approaching to the gate of the city, there was carried out a dead man, the

only son of his mother, and she was a widow: and a great multitude from the city was

with her. 13. And when the Lord saw her, he was moved with compassion towards

her, and said to her, Weep not. 14. And approaching he touched the coffin, (and

they who were carrying it stood still,) and said, Young man, I say to thee, Arise. 15.

And he who was dead sat up, and began to speak, and he gave him to his mother.

16. And fear seized all, and they glorified God, saying, A great Prophet hath risen up

among us, and God hath visited his people. 17. And this report concerning him was

spread throughout all Judea, and all the neighboring country.

Luke 7:11. And it happened, that he went into a city. In all the miracles of Christ,

we must attend to the rule which Matthew lays down. We ought to know, therefore,

that this young man, whom Christ raised from the dead, is an emblem of the spiritual

life which he restores to us. The name of the city contributes to the certainty of the

history. The same purpose is served by what Luke says, that a great multitude from

every direction followed him: for Christ had many attendants along with him, and

many persons accompanied the woman, as a mark of respect, to the interment of

her son. The resurrection of the young man was beheld by so many witnesses, that

no doubt could be entertained as to its truth. There was the additional circumstance

of its being a crowded place: for we know that public assemblies were held at the

gates. That the dead man was carried out of the city was in accordance with a very

ancient custom among all nations. Jerome says that, in his time, the city of Nain was

still in existence, two miles below Mount Tabor, in a southerly direction.

12. The only son of his mother. The reason which induced Christ to restore the

young man to life was, that he saw the widow bereft of her only son, and had com-

passion on her: for he did not withhold his favor till some one requested it, as he

did on other occasions; but anticipated the prayers of all, and restored the son to his

mother, by whom nothing of this sort was expected. We have here a striking emblem

JOHN CALVIN

of his freely bestowed compassion in raising us from death to life. By touching the

coffin he intended perhaps to show, that he would by no means shrink from death

and the grave, in order to obtain life for us. He not only deigns to touch us with his

hand, in order to quicken us when we are dead, but, in order that he might raise us

to heaven, himself descends into the grave.

14. Young man, I say to thee. By this word Christ proved the truth of the saying

of Paul, that God calleth those things which are not, as they were, (Romans 4:17.)

He addresses the dead man, and makes himself be heard, so that death is suddenly

changed into life. We have here, in the first place, a striking emblem of the future

resurrection, as Ezekiel is commanded to say, O ye dry bones, hear the word of the

Lord, [37:4.] Secondly, we are taught in what manner Christ quickens us spiritually

by faith. It is when he infuses into his word a secret power, so that it enters into

dead souls, as he himself declares,

The hour cometh, when the dead shall hear the voice of

the Son of God, and they who hear shall live, (John 5:25.)

16. And fear seized all A sense of the divine presence must have brought fear

along with it: but there is a difference between the kinds of fear Unbelievers either

tremble and are dismayed; or, struck with alarm, murmur against God: while devout

and godly persons, moved by reverence, willingly humble themselves. Fear, there-

fore, is here taken in a good sense, because they gave the honor which was due to

the power of God which they had beheld, and rendered to God not only homage, but

thanksgiving.

God hath visited his people I understand this to refer not to every kind of visita-

tion, but to that which would restore them to their original condition. Not only were

the affairs of Judea in a depressed state, but they had sunk under a wretched and

frightful slavery, as if God were not looking at them. The only remaining hope was,

that God had promised to be their Redeemer, after they had endured very heavy

calamities. I have no doubt, therefore, that they were excited by the miracle to ex-

pect an approaching restoration to prosperity: only they fall into a mistake as to

the nature of the visitation Though they acknowledge and celebrate the unwonted

grace of God in this respect, that a great Prophet hath risen up among us, yet this eu-

logium comes very far short of the dignity and glory of the promised Messiah. Hence

it appears that the faith of that people was, at this time, exceedingly confused, and

involved in many unfounded imaginations.

Matthew 8:19-22;Luke 9:57-62

MATTHEW 8:19-22; LUKE 9:57-62

Matthew 8:19-22

Luke 9:57-62

19. And a scribe approaching said to him, Master, I will follow thee whithersoever

thou shalt go. 20. And Jesus saith to him, Foxes have holes, and birds of the air have

nests: but the Son of man hath not where to lay his head. 21. And another of his

disciples said to him, Lord, permit me first to go and bury my father. 22. And Jesus

said to him, Follow me, and allow the dead to bury their dead.

57. And it happened, while they were walking in the way, one said to him, I will

follow thee withersoever thou shalt go. 58. Jesus said to him, Foxes have holes, and

birds of the air have nests: but the Son of man hath not where to lay his head. 59.

And he said to another, Follow me. And he said, Lord, permit me to go first and bury

my father. 60. And Jesus said to him, Allow the dead to bury their dead: but go thou

and proclaim the kingdom of God. 61. And another said to him, I will follow thee,

Lord, but permit me first to bid farewell to those who are in my house. 62. Jesus said

to him, No man who, having put his hand to the plough, shall look back, is fit for the

kingdom of God.

Matthew 8:19. And a scribe approaching. Two men are here presented to us

by Matthew, and three by Luke, all of whom were prepared to become disciples of

Christ, but who, having been prevented by a diversity of vices from following the

right course, receive a corresponding variety of replies. It might at first sight appear

strange, that Christ sends back, and does not admit into his family, one who offers to

follow him immediately and without delay: while he detains another along with him

who, by asking leave for a time, showed himself to be slower and less willing. But

there are the best reasons for both. Whence arose the great readiness of the scribe

to prepare himself immediately to accompany Christ, but from his not having at all

considered the hard and wretched condition of his followers? We must bear in mind

that he was a scribe, who had been accustomed to a quiet and easy life, had enjoyed

honor, and was ill-fitted to endure reproaches, poverty, persecutions, and the cross.

He wishes indeed to follow Christ, but dreams of an easy and agreeable life, and of

JOHN CALVIN

dwellings filled with every convenience; whereas the disciples of Christ must walk

among thorns, and march to the cross amidst uninterrupted afflictions. The more

eager he is, the less he is prepared. He seems as if he wished to fight in the shade

and at ease, neither annoyed by sweat nor by dust, and beyond the reach of the

weapons of war. There is no reason to wonder that Christ rejects such persons: for,

as they rush on without consideration, they are distressed by the first uneasiness of

any kind that occurs, lose courage at the first attack, give way, and basely desert

their post. Besides, this scribe might have sought a place in the family of Christ, in

order to live at his table without expense, and to feed luxuriously without toil. Let

us therefore look upon ourselves as warned, in his person, not to boast lightly and

at ease, that we will be the disciples of Christ, while we are taking no thought of the

cross, or of afflictions; but, on the contrary, to consider early what sort of condition

awaits us. The first lesson which he gives us, on entering his school, is to deny

ourselves, and take up his cross, (Matthew 16:24.)

20. Foxes have holes. The Son of God describes by these words what was his

condition while he lived on the earth, but, at the same time, informs his disciples

what sort of life they must be prepared to expect. And yet it is strange that Christ

should say, that he had not a foot of earth on which he could lay his head, while there

were many godly and benevolent persons, who would willingly receive him into their

houses. But this was spoken, it ought to be observed, as a warning to the scribe, not

to expect an abundant and rich hire, as if he had a wealthy master, while the master

himself receives a precarious subsistence in borrowed houses.

21. Lord, permit me to go first and bury my father. We have said, that the scribe

was rejected by Christ as a follower, because he made his offer without considera-

tion, and imagined that he would enjoy an easy life. The person whom Christ retains

had an opposite fault. He was prevented from immediately obeying the call of Christ

by the weakness of thinking it a hardship to leave his father. It is probable that his fa-

ther was in extreme old age: for the mode of expression, Permit me to bury, implies

that he had but a short time to live. Luke says that Christ ordered him to follow; while

Matthew says that he was one of his disciples But he does not refuse the calling: he

only asks leave for a time to discharge a duty which he owes to his father.506 The

excuse bears that he looked upon himself as at liberty till his father's death. From

Christ's reply we learn, that children should discharge their duty to their parents in

such a manner that, whenever God calls them to another employment, they should

lay this aside, and assign the first place to the command of God. Whatever duties

we owe to men must give way, when God enjoins upon us what is immediately due

to himself. All ought to consider what God requires from them as individuals, and

what is demanded by their particular calling, that earthly parents may not prevent

the claims of the highest and only Father of all from remaining entire.

22. Allow the dead to bury their dead. By these words Christ does not condemn

burial: for it would have been shameful and cruel to throw away the bodies of the

dead unburied, and we know that the custom of burying originated in a divine com-

506"Jusque a ce qu'il se soit acquitte envers son pere du devoir que nature commande;" — "until he has discharged that duty to his father which nature requires."

HARMONY OF THE EVANGELISTS

mand, and was practiced by the saints, in order to strengthen the hope of the last

resurrection. He intended only to show, that what ever withdraws us from the right

course, or retards us in it, deserves no other name than death Those only live, he tells

us, who devote all their thoughts, and every part of their life, to obedience to God;

while those who do not rise above the world, — who devote themselves to pleasing

men, and forget God, — are like dead men, who are idly and uselessly employed in

taking care of the dead.

Luke 9:60. But go thou and proclaim the kingdom of God. Matthew has only the

words, Follow me: but Luke states more fully the reason why he was called, which

was, that he might be a minister and preacher of the Gospel. Had he remained in a

private station, there would have been no absolute necessity for leaving his father,

provided he did not forsake the Gospel on his father's account.507 But the preaching

of the Gospel does not allow him to remain at home, and therefore Christ properly

takes him away from his father. While the amazing goodness of Christ appears in

bestowing so honorable an office on a man who was still so weak, it deserves our

notice, that the fault which still cleaved to him is corrected, and is not overlooked

and encouraged.

Luke 9:61. And another said. Matthew does not mention this third person. It

appears that he was too strongly attached to the world, to be ready and prepared

to follow Christ. True, he offers to join the family of Christ, but with this reservation,

after he has bid farewell to those who are in his house; that is, after he has arranged

his business at home, as men are wont to do when preparing for a journey. This is

the true reason why Christ reproves him so severely: for, while he was professing in

words that he would be a follower of Christ, he turned his back upon him, till he had

despatched his worldly business.

62. He who, after having put his hand to the plough, shall look back, is unfit for

the kingdom of God. We must carefully inquire what this declaration of Christ means.

They are said to look back, who become involved in the cares of the world, so as to

allow themselves to be withdrawn from the right path; particularly, when they plunge

themselves into those employments which disqualify them to follow Christ.

507"Pour faire son devoir envers son pere;" — "to do his duty to his father."

Matthew 9:1-8;Mark 2:1-12;Luke 5:17-26

MATTHEW 9:1-8; MARK 2:1-12; LUKE 5:17-26

Matthew 9:1-8

Mark 2:1-12

Luke 5:17-26

1. And entering into a ship, he passed over, and came into his own city. 2. And,

lo, they brought to him a paralytic lying on a bed. And when Jesus saw their faith,

he said to the paralytic, Take courage, my son, thy sins are forgiven thee. 3. And,

lo, some of the scribes said among themselves, This man blasphemeth. 4. And

when Jesus saw their thoughts, he said, Why do you think evil in your hearts? 5. For

whether is it easier to say, Thy sins are forgiven thee; or to say, Arise, and walk? 6.

But that you may know that the Son of man hath authority on earth to forgive sins,

(then he saith to the paralytic,) Arise, take up thy bed, and go away to thy house.

7. And he arose, and went away to his house. 8. And the multitudes who saw it

wondered, and glorified God, who had given such authority to men.

1. And again he entered into Capernaum after some days; and it was reported

that he was in the house. 2. And immediately many were assembled, so that the

places which were around the door did not now contain them, and he preached the

word to them. 3. And they come to him, bringing a paralytic, who was carried by

four persons. 4. And when they could not approach him on account of the crowd,

they uncovered the roof of the house in which he was, and having made an opening

in the roof, they lower the couch on which the paralytic lay. 5. And when Jesus saw

their faith, he said to the paralytic, Son, thy sins are forgiven thee. 6. And some of

the scribes were sitting there, and thinking 508 in their hearts, 7. Why does this man

thus speak blasphemies? Who can forgive sins but God alone? 8. And immediately

when Jesus knew by his Spirit that they thought thus within themselves, he said to

them, Why do you think those things in your hearts? 9. Whether it is easier to say

to the paralytic, Thy sins are forgiven thee; or to say, Rise, and take up thy bed,

and walk? 10. But that you may know that the Son of man hath authority on earth

to forgive sins, (he saith to the paralytic,) 11. I say to thee, Arise, take up thy bed,

508"Et disputoyent en leurs coeurs;" — "and were disputing in their hearts."

HARMONY OF THE EVANGELISTS

and go away to thy house. 12. And immediately he arose, and having taken up the

bed, went out in the presence of all, so that all were astonished, and glorified God,

saying, We never saw such a thing.

17. And it happened on a certain day, and he was teaching: and Pharisees and

doctors of the law were sitting, who had come out of every village of Galilee and

Judea, and from Jerusalem; and the power of the Lord was present to heal them. 18.

And, lo, men carrying on a bed, a man who was a paralytic, and they sought to bring

him in, and to place him before him. 19. And not finding a way by which they could

bring him in on account of the crowd, they went up to the roof, and lowered him by

cords with the bed into the midst before Jesus. 20. And when he saw their faith,

he said to him, Man, thy sins are forgiven thee. 21. And the scribes and Pharisees

began to think, saying, Who is this that speaketh blasphemies? Who can forgive

sins but God alone? 22. And when Jesus knew their thoughts, he answering said to

them, What do you think in your hearts? 23. Whether it is easier to say, Thy sins are

forgiven thee, or to say, Arise, and walk? 24. But that you may know that the Son of

man hath authority on earth, (he saith to the paralytic,) I say to thee, Arise, take up

thy bed, and go to thy house. 25. And immediately rising up before them, he took

up the bed on which he had been lying, and went away to his own house, glorifying

God. 26. And amazement seized all, and they glorified God, and were filled with

fear, saying, We have seen incredible things today.

Matthew 9:1. And came into his own city. This passage shows, that Capernaum

was generally believed to be the birth-place of Christ, because his visits to it were

frequent: for there is no room to doubt, that it is the same history which is related by

the three Evangelists, though some circumstances may be more exactly related by

one of them than by another. Luke says that scribes had come from various parts of

Judea, who were spectators when Christ healed the paralytic; and at the same time

states indirectly, that there were others who also received healing through the grace

of Christ. For, before he comes to the paralytic, he speaks in the plural number, and

says, that the power of God was displayed for healing their diseases; the power of the

Lord was present to heal them The glory of this miracle was very remarkable. A man

destitute of the use of all his limbs, lying on a bed, and lowered by cords, suddenly

rises up in health, vigor, and agility. Another special reason why the Evangelists

dwell more on this miracle than on others is, that the scribes were offended at Christ

for claiming power and authority to forgive sins; while Christ intended to confirm and

seal that authority by a visible sign.

2. And when Jesus saw their faith. It is God alone, indeed, who knows faith:

but they had given evidence of faith by the laboriousness of that attempt: for they

would never have submitted to so much trouble, nor contended with such formidable

hindrances, if they had not derived courage from entire confidence of success. The

fruit of their faith appeared in their not being wearied out, when they found the

entrance closed up on all sides. The view which some take of these words, that

Christ, as a divine person, knew their faith, which lay concealed within them, appears

to me a forced interpretation.

Now, as Christ granted to their faith the favor which he bestowed on the paralytic,

JOHN CALVIN

a question is usually raised on this passage how far do men derive advantage from

the faith of others? And, first, it is certain, that the faith of Abraham was of advantage

to his posterity, when he embraced the free covenant offered to him and to his seed.

We must hold a similar belief with regard to all believers, that, by their faith, the grace

of God is extended to their children and their children's children even before they are

born. The same thing takes place in infants, who are not yet of such an age as to be

capable of faith. With regard to adults, on the other hand, who have no faith of their

own, (whether they be strangers, or allied by blood,) the faith of others can have

nothing more than an indirect influence in promoting the eternal salvation of their

souls. As the prayers, by which we ask that God will turn unbelievers to repentance,

are not without advantage, our faith is evidently of such advantage to them, that

they do not arrive at salvation, till they have been made partakers of the same faith

with us in answer to our prayers. But where there is a mutual agreement in faith,

it is well known that they promote the salvation of each other. It is also beyond all

question, that earthly blessings are often, for the sake of the godly, bestowed on

unbelievers.

With regard to the present passage, though Christ is said to have been moved

by the faith of others, yet the paralytic could not have obtained the forgiveness of

his sins, if he had had no faith of his own. Unworthy persons were often restored

by Christ to health of body, as God daily maketh his sun to rise on the evil and the

good, (Matthew 5:45) but there is no other way in which he is reconciled to us than

by faith. There is a synecdoche, therefore, in the word their, when it is said that

Jesus saw their faith: for Christ not only looked at those who brought the paralytic,

but looked also at his faith.

Thy sins are forgiven thee. Christ appears here to promise to the paralytic some-

thing different from what he had requested: but, as he intends to bestow health of

body, he begins with removing the cause of the disease, and at the same time re-

minds the paralytic of the origin of his disease, and of the manner in which he ought

to arrange his prayers. As men usually do not consider that the afflictions which they

endure are God's chastisements, they desire nothing more than some alleviation in

the flesh, and, in the meantime, feel no concern about their sins: just as if a sick

man were to disregard his disease, and to seek only relief from present pain.509 But

the only way of obtaining deliverance from all evils is to have God reconciled to us.

It does sometimes happen, that wicked men are freed from their distresses, while

God is still their enemy: but when they think that they have completely escaped,

the same evils immediately return, or more numerous and heavier calamities over-

whelm them, which make it manifest that they will not be mitigated or terminated.

until the wrath of God shall be appeased, as God declares by the Prophet Amos

If thou escape a lion, a bear shall meet thee;

if thou shut thyself up at home, a serpent shall bite thee,

(Amos 5:19.)

Thus it appears that this is a frequent and ordinary way of speaking in the Scrip-

509"Cherchoik seulement remede a la douleur presente, qui n'est qu'un accident particulier de son mal;" — "sought only a remedy for the present pain, which is but a particular accident of his disease."

HARMONY OF THE EVANGELISTS

tures, to promise the pardon of sins, when the mitigation of punishments is sought.

It is proper to attend to this order in our prayers. When the feeling of afflictions re-

minds us of our sins, let us first of all be careful to obtain pardon, that, when God is

reconciled to us, he may withdraw his hand from punishing.

3. And, lo, some of the scribes They accuse Christ of blasphemy and sacrilege,

because he claims for himself what is God's prerogative. The other two Evangelists

tell us also that they said, Who can forgive sins but God alone? It is beyond all ques-

tion, that their eagerness to slander drove them to this wicked conclusion. If they

think that there is any thing which deserves blame, why do they not inquire into

it?510 Besides, as the expression admits of more than one meaning, and as Christ

said nothing more than what the Prophets frequently say when they announce the

grace of God, why do they take in a bad sense what admits of a favorable interpre-

tation? They must have been already poisoned by malice and envy, otherwise they

would not so eagerly have seized an occasion of blaming Christ. They remain silent,

but think in their hearts, that they may slander him when absent among people of

their own class. It is no doubt true, that God alone has power and authority to for-

give sins: but they are wrong in concluding that it does not belong to Christ, for he

is God manifested in the flesh, (1 Timothy 3:16.) They had a right to inquire on what

grounds Christ laid claim to such authority: but, without any inquiry, they suppose

him to be one of the common rank of men, and proceed rashly to condemn him.

4. And when Jesus saw their thoughts He now gives a proof of his Divinity in

bringing to light their secret thoughts: for who knoweth the things of a man but the

spirit of man which is in him? (1 Corinthians 2:11.) And so Mark adds, that Jesus

knew by his Spirit: which means, that what was concealed in their hearts could not

be perceived by man, but that Christ by his Divine Spirit knew it thoroughly. Why

do you think evil? This does not imply that it gave them pain to see a mortal man

assuming what God claims as his own prerogative, but that they proudly and wickedly

rejected God, who was openly manifested to them.

5. Whether is it easier to say? The meaning is, that, as it is not easier to quicken

by a word a body which is nearly dead than to forgive sins, there is no reason to

wonder that he forgives sins, when he has accomplished the other. The argument

which our Lord uses may appear to be not well-founded: for, in proportion as the

soul is more excellent than the body, the forgiveness of sins is a greater work than

the healing of the body. But the reply is easy. Christ adapts his discourse to their

capacity: for, being carnal, they were more powerfully affected by outward signs,

than by all the spiritual power of Christ, which related to eternal salvation. Thus he

proves the efficacy of the Gospel for quickening men from the fact, that at the last

day he will raise the dead by his voice out of their graves.

Wonder not at this: for the hour is coming, in which all who are in the graves shall

hear his voice, and shall come forth,

(John 5:28,29.)

This was a sufficiently powerful argument to refute those who reckoned a visible

510"s'ils pensent qu'il y ait quelque chose digne de reprendre aux paroles de Christ, que ne parlent-ils a luy pour en avoir resolution?" — "If they think that there is any thing worthy of blame in the words of Christ, why do they not speak to him to have it explained?"

JOHN CALVIN

miracle of more importance than all things else. They could not say that he had no

right to forgive the sins of the paralytic, when he restored to him health and rigour:

for this was a result which followed from the forgiveness of sins.

6. That the Son of man hath authority on earth. This authority is very different

from what was given to the apostles, and from what is now exercised by the pastors

of the Church: for they cannot so properly be said to pardon sins, as to declare that

they are pardoned, when they deliver the commission which is entrusted to them. By

these words Christ declares that he is not only the minister and witness, but likewise

the author, of this grace. But what means this restriction, on earth? Of what avail

will it be to us to have obtained pardon here, if it be not ratified in heaven? Christ's

meaning was, that forgiveness of sins ought not to be sought from a distance: for

he exhibits it to men in his own person, and as it were in his hands. So strong is our

inclination to distrust, that we never venture to believe that God is merciful to us, till

he draws near, and speaks familiarly to us. Now, as Christ descended to earth for

the purpose of exhibiting to men the grace of God as present, he is said to forgive

sins visibly, because in him and by him the will of God was revealed which, according

to the perception of the flesh, had been formerly hidden above the clouds.

8. And the multitudes who saw Instead of astonishment which Matthew men-

tions,511 the other two Evangelists employ the word {ἔκστασις}, or amazement:

and Luke adds fear But the design of all the Evangelists is to show, that the power of

God was not merely acknowledged, but that all were struck with astonishment, and

compelled to give glory to God. The fear, which followed the astonishment, had the

effect of preventing them from opposing Christ, and of making them submit to him

with reverence as a Prophet of God. Matthew expressly says, that they glorified God,

who had given such authority to men Here they appear to be partly mistaken: for,

though they see a man with their eyes, they ought to have perceived in him, by the

mind, something higher than man. They are no doubt right in saying, that the nature

of man received great honor in Christ for the general advantage of the human race:

but as they do not perceive him to be God manifested in the flesh, (1 Timothy 3:6,)

their confession is involved in some error.512 In a word, it was true, that God gave

such authority to men: but the form and manner of giving was not yet understood

by those who were not aware that the majesty of God was united to flesh.

511It is remarkable that all the Latin editions which I have examined, — the highly and justly celebrated Amsterdam edition, two Geneva editions, and Tholuck's, — give the reading, "cujus meminit Lucas," which Luke mentions, instead of "cujus meminit Matthoeus," which Matthew mentions, as the sense would have required. Matthew says, {ἐθαύμασαν}, they wondered, or

were astonished Mark uses a part of the verb {ἐξίσταμαι} {ὥστε} {ἐξίστασθαι} {πάντας},, so that all were amazed; and Luke

uses the cognate noun, {καὶ} {ἔκστασις} {ἔλαβν} {ἅπανατας} and amazement seized all Still, the blunder must have been a

slip of Calvin's pen, and would have been permitted to remain in the text, if there had not been express authority for the alteration

in his own French version. — Ed.

512"De quelque erreur et ignorance;" — "in some error and ignorance."

Matthew 9:9-13; Mark 2:13-17; Luke 5:27-32

MATTHEW 9:9-13; MARK 2:13-17; LUKE 5:27-32

Matthew 9:9-13

Mark 2:13-17

Luke 5:27-32

9. And Jesus, passing on, saw a man sitting at the custom-house, named Matthew,

and saith to him, Follow me. And he arose and followed 513 him. 10. And it happened

that he was reclining in that man's house, and, lo, many publicans and sinners who

had come, reclined together with Jesus and his disciples. 11. And the Pharisees,

when they saw it, said to his disciples, Why does your Master eat with publicans

and sinners? 12. But Jesus, when he had heard it, said to them, Not they who are

in health have need of a physician, but they who are diseased. 13. But rather go,

and learn what that means, I wish mercyh, and not sacrifice: for I came not to call

righteous persons, but sinners, to repentance.

13. And he departed again towards the sea, and the whole multitude came to him,

and he taught them. 14. And while Jesus was passing along, he saw Levi, the son

of Alpheus, sitting at the custom-house, and said to him, Follow me: and he arose

and followed him. 15. And it happened, while he was reclining in that man's house,

many publicans and sinners 514 also reclined along with Jesus and his disciples: for

there were many who followed him. 16. And the scribes and Pharisees, when they

saw him taking food with publicans and sinners, said to his disciples, Why is it that

he eateth and drinketh with publicans and sinners? 17. Jesus, having heard this,

saith to them, Not they who are in health have need of a physician, but they who are

diseased. I came not to call righteous persons, but sinners to repentance.

27. And after these things he went out, and saw a publican, named Levi, sitting

at the custom-house, and said to him, Follow me. 28. And he left all, and followed

him. 515 29. And Levi made him a great banquet in his house; and there was a great

multitude of publicans and others, who reclined with them. 30. And the scribes and

513"Surgens assequutus est;" — "rising followed." 514"Gens de mauvaise vie;" — "people of bad life." 515There is nothing here answering to {ἀναστὰς}, rising up But the omission must have been accidental: for

the French version runs thus: "lequel se levant, abandonna tout, et suivit;" — "who, rising up, forsook all, and followed." — Ed.

JOHN CALVIN

Pharisees 516 murmured against his disciples, saying, Why do you eat and drink with

publicans and sinners? 31. And Jesus answering said to them, Not they who are in

health need a physician, but they who are diseased. 32. I came not to call righteous

persons, but sinners, to repentance.

Matthew 9:9. Jesus saw a man sitting at the customhouse. The custom-house

has usually been a place noted for plundering and for unjust exactions, and was at

that time particularly infamous. In the choice of Matthew out of that place, not only

to be admitted into the family of Christ, but even to be called to the office of Apostle,

we have a striking instance of the grace of God. It was the intention of Christ to

choose simple and ignorant persons to that rank, in order to cast down the wisdom

of the world, (1 Corinthians 2:6.) But this publican, who followed an occupation little

esteemed and involved in many abuses, was selected for additional reasons, that he

might be an example of Christ's undeserved goodness, and might show in his person

that the calling of all of us depends, not on the merits of our own righteousness, but

on his pure kindness. Matthew, therefore, was not only a witness and preacher, but

was also a proof and illustration of the grace exhibited in Christ. he gives evidence

of his gratitude in not being ashamed to hand down for perpetual remembrance the

record of what he formerly was, and whence he was taken, that he might more fully

illustrate in his person the grace of Christ. In the same manner Paul says:

This is a faithful saying, that Christ Jesus came into the world to save sinners, of

whom I am chief, (1 Timothy 1:15.)

As to Mark and Luke calling him Levi, it appears that this was his ordinary

name:517 but that his being a publican was the reason why he took a foreign name.

Follow me There is no reason to doubt that Christ explained in many words why

he was called, and on what conditions. This is more fully ascertained from Luke,

who says, that he left all, rose up, and followed Christ: for it would not have been

necessary for him to leave all, if he had not been a private disciple of Christ, and

called in expectation of the Apostleship. In the great readiness and eagerness of

Matthew to obey, we see the Divine power of the word of Christ. Not that all in

whose ears he utters his voice are equally affected in their hearts: but in this man

Christ intended to give a remarkable example, that we might know that his calling

was not from man.518

Luke 5:29. And Levi made him a great banquet This appears to be at variance

with what Luke relates, that he left all: but the solution is easy. Matthew disregarded

every hinderance, and gave up himself entirely to Christ, but yet did not abandon the

charge of his own domestic affairs. When Paul, referring to the example of soldiers,

exhorts the ministers of the word to be free and disentangled from every hinderance,

and to devote their labors to the church, he says:

No man that warreth entangleth himself with the affairs of life,

that he may please the commander, (2 Timothy 2:4.)

516"Et ceux d'entre eux qui estoyent scribes et Pharisiens;" —"and those among them who were scribes and Pharisees."

517"Il est aise a voir que c'estoit son droit nom par lequel les gens du pays l'appeloyent;" — "it is easy to see that it was his right name, by which the people of the country called him."

518"Qu'il n'a pas este appele par un moyen procedant de l'homme;" — "that he was not called by a method proceeding from man."

HARMONY OF THE EVANGELISTS

He certainly does not mean, that those who enroll themselves in the military

profession divorce their wives, forsake their children, and entirely desert their homes;

but that they quit their homes for a time, and leave behind them every care, that

they may be wholly employed in war. In the same manner, nothing kept Matthew

from following where Christ called; and yet he freely used both his house and his

property, as far as the nature of his calling allowed. It was necessary, indeed, that

he should leave the custom-house: for, had he been detained there, he would not

have been a follower of Christ.519

It is called a great banquet, with reference not to the multitude of the guests,

but to the abundance and magnificence of the provisions: for we know that Christ

did not practise such austerity, as not to allow himself to be sometimes entertained

more splendidly by the rich, provided that there were no superfluity. Yet we cannot

doubt that, as he was a remarkable example of temperance, so he exhorted those

who entertained him to frugality and moderation in diet, and would never have en-

dured wasteful and extravagant luxuries. Matthew says that sinners—that is, men

of wicked lives and of infamous character—came to the banquet. The reason was,

that the publicans, being themselves generally hated and despised, did not disdain

to associate with persons of that description; for, as moderate correction produces

shame and humiliation in transgressors, so excessive severity drives some persons

to despair, makes them leave off all shame, and abandon themselves to wicked-

ness. In levying custom or taxes there was nothing wrong: but when the publicans

saw themselves cast off as ungodly and detestable persons, they sought consola-

tion in the society of those who did not despise them on account of the bad and

disgraceful reputation which they shared along with them. Meanwhile, they mixed

with adulterers, drunkards, and such characters; whose crimes they would have de-

tested, and whom they would not have resembled, had not the public hatred and

detestation driven them to that necessity.

Matthew 9:11. Why does your Master eat with publicans and sinners? The

scribes attack the disciples of Christ, and, with the view of soliciting them to revolt,

reproach him with what was at first sight base and shameful." Of what use was it

that he should be their Master, if it were not to withdraw them from the majority

of men to lead a holier life? On the contrary, he withdrew them from a respectable

and passable condition in life to ungodly licentiousness, and to pollute themselves

by wicked companions." Ignorant and wavering disciples might have been induced

by such reproaches to desert their Master. But they act properly when, not finding

themselves sufficiently fortified against such a calumny, they carry their complaint

to their Master: for Christ, by opposing the scribes, confirms his disciples for the

future.

12. Not they who are in health need a physician It is evident from Christ's re-

ply that the scribes erred in two ways: they did not take into account the office

of Christ; and, while they spared their own vices, they proudly despised all others.

This deserves our particular attention, for it is a disease which has been always very

519"Pource qu'ayant cest empeschement, il n'eust pas peu suivre la compagnie de Christ;" — "because, having that hinderance, he could not have followed the company of Christ."

JOHN CALVIN

general. Hypocrites, being satisfied and intoxicated with a foolish confidence in their

own righteousness, do not consider the purpose for which Christ was sent into the

world, and do not acknowledge the depth of evils in which the human race is plunged,

or the dreadful wrath and curse of God which lies on all, or the accumulated load of

vices which weighs them down.

The consequence is, that they are too stupid to feel the miseries of men, or to

think of a remedy. While they flatter themselves, they cannot endure to be placed

in their own rank, and think that injustice is done them, when they are classed with

transgressors. Our Lord glances at this second error by replying, that they who are in

health have no need of a physician It is an ironical admission,520 and is intended to

show that they are offended when they see sinners, because they claim righteous-

ness for themselves. Because you are in health, (he says,) you despise the sick, are

offended at them, and cannot endure the sight of them: but a physician ought to be

affected in a very different manner. He afterwards points out that he must discharge

the duties of a physician, because he has been sent by the Father to call sinners

Though Christ begins with reproof, yet if we desire to make progress in his doc-

trine, what he has put in the second place must receive our first consideration. He

came to quicken the dead, to justify the guilty and condemned, to wash those who

were polluted and full of uncleanness, to rescue the lost from hell, to clothe with his

glory those who were covered with shame, to renew to a blessed immortality those

who were debased by disgusting vices. If we consider that this was his office and

the end of his coming, — if we remember that this was the reason why he took upon

him our flesh, why he shed his blood, why he offered the sacrifice of his death, why

he descended even to hell, we will never think it strange that he should gather to

salvation those who have been the worst of men, and who have been covered with

a mass of crimes.

He whom you detest appears to you to be unworthy of the grace of Christ. Why

then was Christ himself made a sacrifice and a curse, but that he might stretch

out his hand to accursed sinners? Now, if we feel disgust at being associated by

Baptism and the Lord's Supper with vile men, and regard our connection with them

as a sort of stain upon us, we ought immediately to descend into ourselves, and to

search without flattery our own evils. Such an examination will make us willingly

allow ourselves to be washed in the same fountain with the most impure, and will

hinder us from rejecting the righteousness which he offers indiscriminately to all the

ungodly, the life which he offers to the dead, and the salvation which he offers to

the lost.

13. But rather go and learn He dismisses and orders them to depart, because

he saw that they were obstinate and unwilling to learn. Or rather he explains to

them, that they are contending with God and the Prophet, when, in pride and cruelty,

they are offended at relief which is given to the wretched, and at medicine which is

administered to the sick. This quotation is made from Hosea 6:6:

For I desired mercy, and not sacrifice;

520"C'est une concession par ironie, (c'est a dire, moquerie;")—"it is an admission made in irony, (that is, in ridicule.")

HARMONY OF THE EVANGELISTS

and the knowledge of God more than burnt-offerings.

The subject of the prophet's discourse had been the vengeance of God against

the Jews. That they might not excuse themselves by saying that they were perform-

ing the outward worship of God, (as they were wont to boast in a careless manner

about their ceremonies,) he declares that God has no delight in sacrifices, when their

minds are destitute of piety, and when their conduct is at variance with uprightness

and righteousness. That the statement, I desired not sacrifice, must be understood

comparatively, is evident from the second clause, that the knowledge of God is bet-

ter than burnt-offerings By these words he does not absolutely reject burnt-offerings,

but places them in a rank inferior to piety and faith. We ought to hold, that faith and

spiritual worship are in themselves pleasing to God, and that charity and the duties

of humanity towards our neighbors are in themselves required; but that sacrifices are

but appendages, so to speak, which are of no value or estimation, where substantial

truth is not found. On this subject I have treated more fully at the tenth chapter of

the Epistle to the Hebrews. It ought to be observed that there is a synecdoche in

the word mercy: for under one head the prophet embraces all the kindness which

we owe to our brethren.

For I came not Though this was spoken for the purpose of reproving the pride

and hypocrisy of the scribes, yet it contains, in a general form, a very profitable

doctrine. We are reminded that the grace of Christ is of no advantage to us, unless

when, conscious of our sins, and groaning under their load, we approach to him with

humility. There is also something here which is fitted to elevate weak consciences

to a firm assurance: for we have no reason to fear that Christ will reject sinners, to

call whom he descended from his heavenly glory. But we must also attend to the

expression, to repentance: which is intended to inform us that pardon is granted to

us, not to cherish our sins, but to recall us to the earnestness of a devout and holy

life. He reconciles us to the Father on this condition, that, being redeemed by his

blood, we may present ourselves true sacrifices, as Paul tells us:

The grace of God, which bringeth salvation, hath appeared to all men, teaching us

that, denying ungodliness and worldly lusts, we should live soberly, and righteously,

and devoutly in this world, (Titus 2:11,12.)

Matthew 9:14-17; Mark 2:18-22; Luke 5:33-39

MATTHEW 9:14-17; MARK 2:18-22; LUKE 5:33-39

Matthew 9:14-17

Mark 2:18-22

Luke 5:33-39

14. Then come to him the disciples of John, saying, For what reason do we and the

Pharisees fast often, while thy disciples do not fast? 15. And Jesus said to them, Can

the children of the bridegroom 521 mourn, so long as the bridegroom is with them?

But the days will come, when the bridegroom shall be taken from them, and then

shall they fast. 16. And no man putteth a piece of fresh cloth on an old garment: for

that which fills up takes from the garment, and the rent is made worse. 17. Nor do

they put new wine into old bottles; otherwise the bottles burst, and the wine is spilt,

and the bottles are lost: but they put new wine into new bottles, and both are at the

same time preserved.

18. And the disciples of John and of the Pharisees were in the habit of fasting;

and they come and say to him, Why do the disciples of John and of the Pharisees

fast, and thy disciples do not fast? 19. And Jesus saith to them, Can the children of

the nuptial bed 522 fast, while the bridegroom is with them? So long as they have

the bridegroom with them, they cannot fast. 20. But the days will come, when the

bridegroom shall be taken from them, and then shall they fast in those days. 21.

And no person seweth a piece of fresh cloth on an old garment: otherwise the new

addition taketh from the old, and the rent is made worse. 22. And no person putteth

new wine into old bottles; otherwise the new wine bursts the bottles, and the wine

is spilt, and the bottles are lost: but new wine must be put into new bottles.

33. And they said to him, Why do the disciples of John fast often, and make

prayers, and in the same manner the disciples of the Pharisees, while thine eat and

drink? 34. To whom he saith, Can you make the children of the marriage bed to fast

while the bridegroom is with them? 35. But the days will come, when the bridegroom

521"Filii sponsi." — "Les gens de la chambre du marie peuvent ils mener dueil, pendant que le marie est avec eux?" — "Can the children of the married man's chamber be in mourning, while the married man is with them?"

522"Les gens de nopces;" — "the marriage party."

HARMONY OF THE EVANGELISTS

shall be taken from them: then shall they fast in those days. 36. And he spoke a

parable to them: No person putteth a piece of a new garment on an old garment;

otherwise what is new is torn, and what is added of the new agreeth not with the

old. 37. And no person putteth new wine into old bottles: otherwise the new wine

will burst the bottles, and will be spilt, and the bottles will be lost. 38. But new wine

must be put into new bottles, and both are preserved. 39. And no person who has

drunk old wine immediately desires the new: for he saith, The old is better.

Matthew 9:14. Then come to him the disciples of John. Luke represents the

Pharisees as speaking: Mark appears to connect both. And, indeed, there is no room

to doubt that the Pharisees maliciously endeavored, by this stratagem, to draw the

disciples of John to their party, and to produce a quarrel between them and the

disciples of Christ. A resemblance in prayers and fastings was a plausible pretext

for associating at this time: while the different manner in which Christ acted was an

occasion of enmity and dislike to men whose temper was unamiable, and who were

excessively devoted to themselves.

This example reminds us, that prudence and caution are necessary to prevent

wicked and cunning men from sowing divisions among us on any slight grounds.

Satan has a wonderful dexterity, no doubt, in laying those snares; and it is an easy

matter to distress us about a trifle.523 But we ought especially to beware lest the

unity of faith be destroyed, or the bond of charity broken, on account of outward

ceremonies. Almost all labor under the disease of attaching undue importance to the

ceremonies and elements of the world, as Paul calls them, (Galatians 4:3; Colossians

2:8;) and accordingly they do not hesitate, for the most part, to prefer the merest

rudiments to the highest perfection. This is followed by another evil arising out of

fastidiousness and pride, when every man would willingly compel the whole world

to copy his example. If any thing pleases us, we forthwith desire to make it a law,

that others may live according to our pleasure.

When we read that the disciples of John were caught by these snares of Satan,

let us first learn not to place holiness in outward and indifferent matters, and at the

same time to restrain ourselves by moderation and equity, that we may not desire to

restrict others to what we approve, but may allow every one to retain his freedom.

As to fasting and prayers, it ought to be understood, that John gave his disciples

a particular training, and that for this purpose they had stated days for fastings, a

settled form, and fixed hours of prayer. Now, I reckon those prayers among outward

observances. For, though calling on God holds the first rank in spiritual worship,

yet that method of doing it was adapted to the unskilfulness of men, and is justly

reckoned among ceremonies and indifferent matters, the observance of which ought

not to be too strictly enjoined. Of the reason why John's discipline was more severe

than that of Christ we have already spoken, and a more convenient opportunity for

treating of it will again occur.

15. Can the children of the bridegroom mourn? Christ apologizes for his disciples

on the score of the season, alleging that God was still pleased to indulge them in

523"Pour des choses qui ne valent pas le parler;" — "for things that are not worth talking about."

JOHN CALVIN

joyous feelings, as if they were present at a marriage: for he compares himself to

the bridegroom, who enlivens his friends by his presence. Chrysostom thinks that

this comparison was taken from the testimony of John the Baptist, He that hath the

bride is the bridegroom, (John 3:29.) I have no objection to that view, though I do

not think that it rests on solid grounds. Let us be satisfied with Christ's declaration,

that he spares his disciples, and treats them with gentleness, so long as he is with

them. That none may envy them advantages which are of short duration, he gives

warning that they will very soon be treated with greater harshness and severity.

The apology rests on this consideration, that fasting and prayers are adapted to

sorrow and adversity: extraordinary prayers I mean, such as are here mentioned.

Christ certainly intended to accustom them, by degrees, to greater patience, and

not to lay on them a heavy burden, till they gained more strength. Hence we ought

to learn a twofold instruction. When the Lord sometimes endures the weakness of

our brethren, and acts towards them with gentleness, while he treats us with greater

severity, we have no right to murmur. Again, when we sometimes obtain relief from

sorrow and from vexations, let us beware of giving ourselves up to enjoyments; but

let us, on the contrary, remember that the nuptials will not always last. The children

of the bridegroom, or of the nuptial bed, is a Hebrew phrase, which denotes the

guests at a marriage.524

16. And no man putteth a piece of fresh cloth. He supports the preceding state-

ment by two comparisons, one of which is taken from garments, and the other from

vessels of wine Those who think that he compares worn-out garments and decayed

bottles to the Pharisees, and new wine and fresh cloth to the doctrine of the gospel,

have no probability on their side. The comparison is beautifully adapted to the mat-

ter in hand, if we explain it as referring to the weak and tender disciples of Christ, and

to a discipline more strict than they were able to bear. Nor is it of any consequence

that the idea of being old does not agree with scholars who were only commencing:

for, when Christ compares his disciples to old bottles and torn garments, he does

not mean that they were wasted by long use, but that they were weak and wanted

strength. The amount of the statement is, that all must not be compelled indiscrim-

inately to live in the same manner, for there is a diversity of natural character, and

all things are not suitable to all; and particularly, we ought to spare the weak, that

they may not be broken by violence, or crushed by the weight of the burden. Our

Lord speaks according to the custom of the country, when he uses the word bottles

instead of tuns or casks525

Luke 5:39. And no person who has drunk old wine. This statement is given by

Luke alone, and is undoubtedly connected with the preceding discourse. Though

commentators have tortured it in a variety of ways, I take it simply as a warning to

524"Les fils de l'espoux, (comme il y a en tournant de mot a mot,) par une facon de parler des Hebrieux signifient ceux qui sont appelez au banquet des nopces." — "The children of the bridegroom, (as the words may be literally rendered,) by a mode of speaking among the Hebrews, denote those who were invited to the marriage banquet."

525"Au reste, le mot Grec dont use l'Evangeliste signifie proprement des vaisseaux faits de cuir, desquels on usoit pour mettre le vin: comme aujourdhui nous avons des muids ou des pipes." — "Besides, the Greek word, which the Evangelist employs, literally signifies vessels made of leather, which were used for containing wine: as in the present day we have hogsheads or butts"

HARMONY OF THE EVANGELISTS

the Pharisees not to attach undue importance to a received custom. For how comes

it that wine, the taste of which remains unaltered, is not equally agreeable to every

palate, but because custom and habit form the taste? Hence it follows, that Christ's

manner of acting towards his disciples is not less worthy of approbation, because it

has less show and splendor: as old wine, though it does not foam with the sharpness

of new wine, is not less agreeable on that account, or less fitted for the nourishment

of the body.

Matthew 9:18-22; Mark 5:22-34; Luke 8:40-48

MATTHEW 9:18-22; MARK 5:22-34; LUKE 8:40-48

Matthew 9:18-22

Mark 5:22-34

Luke 8:40-48

18. While he was speaking these things to them, a certain ruler came, and wor-

shipped him, 526 saying, My daughter is now dead; but come and lay thy hand upon

her, and she will live. 19. And Jesus arose, and followed him, and likewise his dis-

ciples, 20. And, lo, a woman, who had been afflicted with a bloody flux for twelve

years came behind him, and touched the tuft of his cloak: 21. For she said within

herself, If I shall only touch his cloak, I shall be cured. 22. But Jesus turned round,

and, when he saw her, he said, Take courage, my daughter; thy faith hath cured

thee. And the woman was cured from that time.

22. And, lo, one of the rulers of the synagogue, by name Jarius, came: and when

he had seen him, he fell at his feet. 23. And he besought him earnestly, saying, My

daughter is at the point of death: I entreat that thou wilt come, and lay thy hands

upon her, that she may be cured, and she shall live. 24. And Jesus went away with

him: and a great multitude followed him, and they pressed upon him. 25. And a

certain woman, who had been subject to a bloody flux for twelve years, 26. And had

suffered much from many physicians, and had spent all that she had, and had not at

all recovered, but had rather grown worse, 27. When she had heard of Jesus, came

in the crowd behind him, and touched his cloak. 28. For she said, If I shall touch

but his cloak, I shall be cured. 29. And immediately the fountain of her blood was

dried up, and she felt in her body that she had been delivered from the scourge. 30.

And Jesus suddenly knowing in himself that power had gone out from him, turned

round in the crowd, and said, Who touched my clothes? 31. And his disciples said

to him, Thou seest the crowd on all sides pressing upon thee, and sayest thou, Who

touched me? 32. And he looked around to see her who who had done this. 33. But

the woman, fearing and trembling, knowing what had been done in her, came and

fell down before him, and told him all the truth. 34. And he said to her, Daughter,

526"Lequel s'enclina devant lui;" — "who bowed down before him."

HARMONY OF THE EVANGELISTS

thy faith hath cured thee: go in peace, and be delivered from thy scourge.

40. And it happened, while Jesus was returning, the multitude received him: for

they were all waiting for him. 41. And, lo, a man came, whose name was Jairus,

and he was a ruler of the synagogue, and fell at the feet of Jesus, beseeching him

to enter into his house. 42. For he had an only daughter, about twelve years of age,

and she was dying. But while he was going, the multitudes pressed upon him. 43

And a woman, who had been subject to a bloody flux for twelve years, who had spent

all her substance on physicians, and could not be cured by an one, 44. Approached

behind, and touched the tuft of his cloak, and immediately her issue of blood was

stopped. 45. And Jesus said, Who is it that touched me? And while all were denying,

Peter, and those who were with him, said, Master, the multitudes press upon and

distress thee, and sayest thou, Who touched me? 46. And Jesus said, Some person

hath touched me: for I know that power hath gone out form me. 47. And the woman

seeing that she was not concealed, came trembling, and fell down before his feet,

and told him before all the people for what reason she had touched him, and in what

manner she had been immediately cured. 48. And he said to her, Take courage, my

daughter: thy faith hath cured; go in peace.

Matthew 9:18. While he was speaking these things to them. Those who imag-

ine that the narrative, which is here given by Mark and Luke, is different from that

of Matthew, are so clearly refuted by the passage itself, that there is no necessity

for a lengthened debate. All the three agree in saying that Christ was requested by

a ruler of the synagogue to enter his house for the purpose of curing his daughter

The only difference is, that the name of Jairus, which is withheld by Matthew, is men-

tioned by Mark and Luke; and that he represents the father as saying, My daughter

is dead, while the other two say that she was in her last moments, and that, while

he was bringing Christ, her death was announced to him on the road. But there is no

absurdity in saying that Matthew, studying brevity, merely glances at those partic-

ulars which the other two give in minute detail. But since all the other points agree

with such exactness, since so many circumstances conspire as to give it the appear-

ance of three fingers stretched out at the same time to point out a single object,

there is no argument that would justify us in dividing this history into various dates.

The Evangelists agree in relating, that while Christ, at the request of a ruler of the

synagogue, was coming to his house, a woman on the road was secretly cured of a

bloody flux by touching his cloak; and that afterwards Christ came into the ruler's

house, and raised a dead young woman to life. There is no necessity, I think, for

circuitous language to prove that all the three relate the same event. Let us now

come to details.

Lo, a certain ruler. Though it is evident from the other two, that his confidence

had not advanced so far as to hope that his daughter's life could be restored, there

is no room to doubt that, after having been reproved by Christ, he entertained a

stronger hope than when he left his house. But Matthew, as we have said, studies

brevity, and puts down at the very beginning of his narrative what took place at

various times. The manner in which the history must be arranged is this: Jairus first

requested that his daughter might be cured of her disease, and afterwards that she

JOHN CALVIN

might be restored from death to life; that is, after that Christ had given him courage

to do so. Worship, or adoration, is here put for kneeling, as is evident from the words

of Mark and Luke: for Jairus did not render divine honor to Christ,527 but treated him

with respect as a prophet of God; and we all know how common a practice kneeling

was among eastern nations.

Come and lay thy hand. We have here a bright mirror in which the divine conde-

scension towards us is beheld. If you compare the ruler of the synagogue with the

centurion, who was a heathen, (Matthew 8:5-10,) you will say that the full brightness

of faith shone in the centurion, while scarcely the smallest portion of it was visible

in the ruler He ascribes to Christ no power except through his touching the person;

and, when he has received information of her death, he trembles as if there were no

farther remedy. We see, then, that his faith was feeble and nearly exhausted. Yet

Christ yields to his prayers, and encourages him to expect a favorable result, and

thus proves to us that his faith, however small it might be, was not wholly rejected.

Though we have not such abundance of faith as might be desired, there is no reason

why our weakness should drive away or discourage us from prayer.

20. And, lo, a woman who had been afflicted with a bloody flux. For twelve

successive years the bloody flux had lasted, and the woman was so far from being

negligent in seeking remedies, that she had spent all her substance on physicians All

this is expressly stated by the Evangelists, that the miracle may shine with brighter

glory. When an incurable disease was removed so suddenly, and by the mere touch

of a garment, it is perfectly obvious that it was not accomplished by human power.

The thought of the woman that, if she only touched Christ's garment, she would

immediately be cured, arose from an extraordinary impulse of the Holy Spirit, and

ought not to be regarded as a general rule. We know how eagerly superstition is wont

to sport in foolish and thoughtless attempts to copy the saints; but they are apes,

and not imitators, who take up some remarkable example without the command of

God, and are led rather by their own senses than by the direction of the Spirit.

It is even possible that there was a mixture of sin and error in the woman's faith,

which Christ graciously bears and forgives. Certainly, when she afterwards thinks

that she has done wrong, and fears and trembles, there is no apology for that kind

of doubt: for it is opposed to faith. Why did she not rather go straight to Christ? If

her reverence for him prevented, from what other source than from his mercy did

she expect aid? How comes it, then, that she is afraid of offending him, if she was

convinced of his favorable regard?

Yet Christ bestows high commendation on her faith. This agrees with what I have

lately noticed, that God deals kindly and gently with his people, — accepts their

faith, though imperfect and weak, — and does not lay to their charge the faults and

imperfections with which it is connected. It was by the guidance of faith, therefore,

that the woman approached to Christ. When she stopped at the garment, instead of

presenting herself in prayers that she might be cured, inconsiderate zeal may have

drawn her a little aside from the right path; particularly as she soon afterwards shows

527"Car Jairus ne pretendoit pas d'attribuer a Christ un honneur appar-tenant a la majeste Divine;" — "for Jairus did not profess to ascribe to Christ an honor belonging to the Divine majesty."

HARMONY OF THE EVANGELISTS

that she had made the attempt with some degree of doubt and uncertainty. Were we

even to grant that this was suggested to her by the Spirit, it still remains a fixed rule,

that our faith must not be driven hither and thither by particular examples, but ought

to rest wholly on the word of God, according to the saying of Paul, Faith cometh by

hearing, and hearing by the word of God, (Romans 10:17.) This is a highly necessary

warning, that we may not dignify with the name of faith any opinion which has been

rashly embraced.

Luke 8:45. Who is it that touched me, Mark expresses it still more clearly, when

he says that Christ looked around to see who she was. It does appear to be absurd

that Christ should pour out his grace without knowing on whom he was bestowing a

favor. There is not less difficulty in what he shortly afterwards says, that he perceived

that power had gone out from him: as if, while it flowed from him, it was not a free

gift bestowed at those times, and on those persons, whom he was pleased to select.

Beyond all question, he knowingly and willingly cured the woman; and there is as

little doubt that he drew her to himself by his Spirit, that she might obtain a cure:

but he puts the question to her, that she may freely and publicly make it known. If

Christ had been the only witness of his miracle, his statements might not perhaps

have been believed: but now, when the woman, struck with dread, relates what

happened to her, greater weight is due to her confession.

Matthew 9:22. Take courage, my daughter. This expression shows the weakness

of her faith for, had there been no impropriety in her trembling, Christ would not have

corrected it by exhorting her to take courage Yet, at the same time, he commends

her faith; and this supports the view which I have already stated, that, while she

sought Christ by the guidance of the Spirit, and from a sincere and pious desire, she

hesitated in such a manner as to need to be strengthened. Thus we see that faith,

in order to please God, needs forgiveness, and is at the same time sustained by

new aid, that it may acquire additional strength. We may here draw a comparison

from the health of the body to that of the soul: for, as Christ says that the woman's

deliverance from her disease was the consequence of her faith, so it is certain, that

we obtain by faith the forgiveness of sins, which reconciles us to God.

Mark 5:34. Go in peace, and be delivered from thy scourge. From this exhor-

tation we infer that the benefit which she had obtained was fully ratified, when she

heard from the lips of Christ what she had already learned from experience: for we

do not truly, or with a safe conscience, enjoy God's benefits in any other way than

by possessing them as contained in the treasury of his promises.

Matthew 9:23-26; Mark 5:35-43; Luke 8:49-56

MATTHEW 9:23-26; MARK 5:35-43; LUKE 8:49-56

Matthew 9:23-26

Mark 5:35-43

Luke 8:49-56

23. And when Jesus came into the house of the ruler, and saw the musicians and

the multitude making a noise, 24. He saith to them, Withdraw: for the young woman

is not dead, but sleepeth: and they ridiculed him. 25. And when the multitude was

put out, he entered and took hold of her hand, and the girl arose. 26. And this report

spread into all that country.

35. While he is still speaking, there come from the ruler of the synagogue persons

who say, Thy daughter is dead: why dost thou trouble the Master any farther? 36.

And immediately on hearing the word which was said, he saith to the ruler of the

synagogue, Fear not, only believe. 37. And he did not permit any one to follow him,

except Peter, and James, and John the brother of James. 38. And he came into the

house of the ruler of the synagogue, and saw the tumult, and persons who wept and

lamented much. 39. And he entered, and said to them, Why do you vex yourselves

and lament? the girl is not dead, but sleepeth. 40. And they ridiculed him. But,

having put them all out, he taketh the father and mother of the girl, and those who

were with him, and entereth where the girl is lying. 41. And he took hold of the

hand of the girl, and said to her, Talitha-cumi: which is, if one interpret it, Girl, I say

to thee, Arise. 42. And immediately the girl arose, and walked: for she was twelve

years of age. And they were astonished with a great astonishment. 43. And he

charged them earnestly, that no man should know it: and commanded them to give

her something to eat.

49. While he was still speaking, one came from the house of the ruler of the

synagogue, saying to him, Thy daughter is dead, do not trouble the Master. 50. But

Jesus, having heard this, replied to the ruler, saying, Fear not, only believe, and she

shall be cured. 51. And when he came into the house, he did not permit any one

to enter, except Peter, and James, and John, and the father and mother of the girl.

52. And all were weeping and bewailing her. But he said, Weep not: she is not dead,

HARMONY OF THE EVANGELISTS

but sleepeth. 53. And they ridiculed him, knowing that she was dead. 54. And he

having put them all out, took hold of her hand, and cried out, saying, Girl, arise. 55.

And her spirit returned, and she immediately arose: and he commanded to give her

something to eat. 56. And her parents were astonished: but he charged them to tell

no man what had been done.

Mark 5:36. Fear not, only believe. The message about her death had induced de-

spair: for he had asked nothing from Christ but relief to the diseased young woman.

Christ therefore bids him take care lest, by fear or distrust, he shut out that grace,

to which death will be no hindrance. By this expression, only believe, he means that

he will not want power, provided Jairus will allow him; and, at the same time, exhorts

him to enlarge his heart with confidence, because there is no room to fear that his

faith will be more extensive than the boundless power of God. And truly this is the

case with us all: for God would be much more liberal in his communications to us,

if we were not so close; but our own scanty desires hinder him from pouring out his

gifts upon us in greater abundance.528 In general, we are taught by this passage,

that we cannot go beyond bounds in believing: because our faith, however large,

will never embrace the hundredth part of the divine goodness.

37. And did not permit any one to follow him. He forbade that they should be

allowed to enter, either because they were unworthy to be his witnesses of the mira-

cle, or because he did not choose that the miracle should be overpowered by a noisy

crowd around him. It was better that the young woman, whose dead body they had

beheld, should suddenly go out before the eyes of men, alive and full of rigor. Mark

and Luke tell us that not more than three of the disciples were admitted, and both

mention also the parents. Mark alone states that those who had accompanied Jairus

when he came to supplicate Christ were admitted. Matthew, who is more concise,

takes no notice of this circumstance.

Luke 8:52. And all were weeping. The Evangelists mention the lamentation,

that the resurrection may be more fully believed. Matthew expressly states that

musicians were present, which was not usually the case till the death had been

ascertained, and while the preparations for the funeral were going forward. The flute,

he tells us, was heard in plaintive airs. Now, though their intention was to bestow this

sort of honor on their dead, and as it were to adorn their grave, we see how strongly

inclined the world is not only to indulge but to promote its faults. It was their duty

to employ every method for allaying grief; but as if they had not sinned enough

in disorderly lamentation, they are eager to heighten it by fresh excitements. The

Gentiles even thought that this was a way of soothing departed spirits; and hence

we see how many corruptions were at that time spread throughout Judea.529

Mark 5:39 The girl sleepeth. Sleep is everywhere in Scripture employed to de-

note death; and there is no doubt but this comparison, taken from temporal rest,

points out a future resurrection. But here Christ expressly makes a distinction be-

528"Mais la petitesse, et (par maniere de dire) la chicete de nostre foy, l'empesche de faire decouler plus abondamment ses biens sur nous;" — "But the smallness and (so to speak) the niggardliness of our faith, hinders him from making his benefits flow more abundantly on us."

529"Dont nous pouvons recueillir comment le pays de Judee estoit lots reinply de beaucoup de corruptions, et diverses sortes d'abus;" — "whence we may infer how much the country of Judea was then filled with many corruptions, and various sorts of abuses."

JOHN CALVIN

tween sleep and death, so as to excite an expectation of life. His meaning is, "You will

presently see her raised up whom you suppose to be dead." That he was ridiculed by

thoughtless and ignorant people, who were wholly engrossed with profane lamen-

tation, and who did not comprehend his design, ought not to awaken surprise. And

yet this very circumstance was an additional confirmation of the miracle, that those

persons entertained no doubt whatever as to her death.

41. And he took hold of her hand, and said to her Luke 8:54. And he took

hold of her hand, and cried Though naturally this cry was of no avail for recalling

the senses of the deceased young woman, yet Christ intended to give a magnificent

display of the power of his voice, that he might more fully accustom men to listen

to his doctrine. It is easy to learn from this the great efficacy of the voice of Christ,

which reaches even to the dead, and exerts a quickening influence on death itself.

Accordingly, Luke says that her spirit returned, or, in other words, that immediately

on being called, it obeyed the command of Christ.

43. And he charged them Though Christ did not admit all indiscriminately to

behold this resurrection, yet the miracle might not have remained long concealed.

And it would indeed have been improper to suppress that power of God, by which

the whole world ought to be prepared for life. Why then does he enjoin silence on

the young woman's parents? Perhaps it was not so much about the fact itself, as

about the manner of it, that he wished them to be silent, and that only for a time;

for we see that there were other instances in which he sought out a proper occasion.

Those who think that they were forbidden to speak for the purpose of whetting their

desire, resort to a solution which is unnatural. I do acknowledge that Christ did not

perform this miracle without the intention of making it known, but perhaps at a more

fitting time, or after the dismission of a crowd among whom there was no prudence or

moderation. He therefore intended to allow some delay, that they might in quietness

and composure revolve the work of God.

Matthew 9:27-34

MATTHEW 9:27-34

Matthew 9:27-34

27. And while Jesus was departing thence, two blind men followed him, crying and

saying, Have pity on us, son of David. 28. And when he had come into the house,

the blind men came to him; and Jesus saith to them, Do you believe that I can do

this? They say to him, Yes, Lord. 29. Then he touched their eyes, saying, Let it be to

you according to your faith. 30. And their eyes were opened, and Jesus threatened

them, 530 saying, See that no man know it. 31. But when they had departed, they

spread the report of it in all that country. 32. And while they were going out, lo, they

brought to him a dumb man, a demoniac. 33. And when the devil had been cast out,

the dumb man spake, and the multitudes wondered, saying, Nothing like this was

ever seen in Israel. 34. But the Pharisees said, He casteth out devils by the prince

of the devils.

Matthew 9:27. And while Jesus was departing. The other Evangelists say noth-

ing about these two miracles; for, as we have already said, and as John expressly

affirms, (21:25,) they did not intend to record every action of Christ, but only to

prove, by a brief summary, that he is the Messiah. Now Matthew relates that sight

was restored to two blind men, but not so speedily as Christ was wont, on many

other occasions, to grant relief to the wretched. While they cry to him on the road,

he makes no reply, but, as if he appeared not to notice them, allows them to follow

him to his lodging. There he at length asks them what they believe as to his power.

Both by action and by words he intended to make trial of their faith; for he holds them

in suspense, — nay, passes by as if he did not hear them, — tries their patience, and

what root faith had in their heads. When he afterwards inquires if they believe, he

pursues the same investigation. But it may be asked, if a man is convinced of the

power of God and of Christ, is that enough to make him a believer? for such appears

to be the meaning of the words,

28. Do you believe that I can do this? But from other passages of Scripture, it

is evident that our knowledge of his power will be cold and unprofitable, if we are

530"Jesus leur defendit avee menaces;" — "Jesus forbade them with threatenings."

JOHN CALVIN

not convinced of his willingness. And yet Christ is satisfied with their reply, and

applauds their faith, as if it had been all that could be wished. I answer, they had

some perception of his grace; for they had already acknowledged him to be the Son

of David; bestowing upon him this title as Redeemer of their nation and author of all

blessings. He interrogates them, therefore, as to his power, and proceeds farther to

inquire if they believe in good earnest. Faith embraces the mercy and fatherly love

of God along with his power, and the generous design of Christ along with his ability

to save. But as men commonly ascribe less than they ought to do to the power of

God and the ability of Christ, there was good reason for proposing this question to

the blind men, if they believe that Christ can do what they have professed with their

mouth. Indeed, Christ wished simply to know if they were candid in yielding to him

the honor of Messiah; and therefore he applauds their faith, because under that low

and despicable appearance they acknowledged him to be the Son of David

29. According to your faith. Though the subject of the narrative is a remark-

able benefit conferred on two blind men, yet from this declaration of Christ we may

draw the general doctrine, that if we pray in faith, we will never sustain a refusal in

our prayers. But if those two men, whose faith was small and imperfectly formed,

obtained what they wished, much more efficacious will now be the faith of those

who, endued with the Spirit of adoption, and relying on the sacrifice of Christ, shah

approach to God.

30. And Jesus threatened them Either he wished to have other persons as wit-

nesses of the miracle, or to delay the publication of it till another time. Their conduct

in immediately proclaiming it every where is worthy of blame: for the notion enter-

tained by some, that Christ forbade them for the purpose of exciting them the more,

has been already refuted. There was, no doubt, some reason for forbidding it, which

is unknown to us; and those men, through inconsiderate zeal, spread the rumor be-

fore the proper time.

32. They brought to him a dumb man It is probable that this man was not naturally

dumb, but that, after he had been given up to the devil,531 he was deprived of the

use of speech: for all dumb persons are not demoniacs He was afflicted in such a

manner as to make it evident, by visible signs, that his tongue was held bound by a

wicked spirit. The exclamation of the multitudes, on his being cured, that nothing like

it had ever been seen in Israel, appears to be hyperbolica1:532 for God had formerly

revealed his glory among that people by greater miracles. But perhaps they look to

the design of the miracle, as the minds of all were at that time prepared to expect the

coming of the Messiah. They intended, no doubt, to exalt this instance of the grace

of God, without detracting any thing from what had formerly happened. Besides,

it ought to be observed, that this was not a premeditated statement, but a sudden

burst of admiration.

34. But the Pharisees said Hence it is evident with what rage and fury they were

filled, who did not scruple to assail with wicked slander so illustrious a work of God.

531"Que le diable qui le possedoit luy avoit ost, l'usage de parler;" — "that the devil, who possessed him, had taken from him the use of speech."

532"Il semble que c'est une facon de parler hyperbolique et excessive;" — "it appears to be a hyperbolical and exaggerated way of speaking."

HARMONY OF THE EVANGELISTS

We ought to observe the contrast between the applause of the people and the blas-

phemy of those men. The saying of the people, that nothing like it ever happened

in Israel, is a confession arising from a sense of the divine glory: which makes it

the more evident, that those persons were utterly mad who ventured, as it were,

to curse God to his face. We learn from it also, that, when wickedness has reached

the height of blindness, there is no work of God, however evident, which it will not

pervert. It is, no doubt, monstrous and incredible that mortal men should cry against

their Creator: but there is so much the greater reason for dreading that blindness,

which arises from the Lord's vengeance on the wicked after long-suffering.

Matthew 9:35-38

MATTHEW 9:35-38

Matthew 9:35-38

35. And Jesus went about all the cities and villages, teaching in their synagogues,

and preaching the gospel of the kingdom, and curing every disease and every sick-

ness among the people. 36. And when he saw the multitudes, he was moved with

compassion towards them, because they were destitute and scattered, as sheep not

having a shepherd. 37. Then he saith to his disciples, The harvest is indeed abun-

dant, but the laborers are few. 38. Pray therefore to the Lord of the harvest, to send

forth laborers into his harvest.

Matthew 9:35. And Jesus went about This statement is made by way of antic-

ipating an objection, and is intended to inform us that the whole ministry of Christ

is not minutely described: for he was constantly employed in the discharge of his

office; that is, in proclaiming the doctrine of salvation, and in confirming it by the

addition of miracles. The gospel of the kingdom, we have already said, is a designa-

tion given to it from its effect,533 for in this way God gathered to himself a people

sadly scattered, that he might reign in the midst of them; and, indeed, he erected

his throne for the express purpose of bestowing on all his people perfect happiness.

Yet let us remember that we must be subject to God, in order that we may be exalted

by him to the heavenly glory.

36. He was moved with compassion towards them Hence we infer, first, how great

was the indolence of the priests, who, though they were scattered over the whole

country, in order to enlighten the people with heavenly doctrine, were slow-bellies,

(Titus 1:12.) True, they boasted that they were superintendents of the people; and

the number of those who gloried in that title was not small. Yet not one of them does

Christ own to be a pastor. A similar confusion may now be observed in Popery, though

it is full of persons who are called pastors: for there is a prodigious crowd of those

who under the name of clergy, eat up the flock. They are dumb dogs, (Isaiah 56:10,)

and yet are not ashamed to make a vehement sound about their hierarchy. But we

must listen to the voice of Christ, who declares, that where there are no laborers

533"a cause de l'effect et du fruict qui s'en ensuit;" — "on account of the effect and of the fruit which follows from it.

HARMONY OF THE EVANGELISTS

there are no shepherds, and that those sheep are wandering and scattered which

are not collected into the fold of God by the doctrine of the gospel. His being moved

with compassion proves him to be the faithful servant of the Father in promoting the

salvation of his people, for whose sake he had clothed himself with our flesh. Now

that he has been received into heaven, he does not retain the same feelings to which

he chose to be liable in this mortal life: yet he has not left off the care of his church,

but looks after his wandering sheep, or rather, he gathers his flock which had been

cruelly chased and torn by the wolves.

37. The harvest is indeed abundant By this metaphor he intimates, that many of

the people are ripe for receiving the gospel. Though the greater number afterwards

rejected basely and with vile ingratitude the salvation offered to them, yet the limited

number of the elect, who were mixed with unbelievers, is compared to an abundant

harvest, because God values a small band of his own people more highly than the

rest of the world. Though there were at that time many who assumed this character,

yet as few of them discharged it faithfully, he does not rank them among laborers: for

he employs the word laborers in a good sense. When Paul complains (2 Corinthians

2:13) of bad laborers, he refers to their boasting: for he would not have bestowed

the designation of laborers534 on those who devoted all their exertions to ruin and

waste the flock, had it not been that they gloried in the false pretense.

38. Pray therefore to the Lord of the harvest As no man will of himself become a

sincere and faithful minister of the gospel, and as none discharge in a proper manner

the office of teacher but those whom the Lord raises up and endows with the gifts of

his Spirit, whenever we observe a scarcity of pastors, we must raise our eyes to him

to afford the remedy. There never was greater necessity for offering this prayer than

during the fearful desolation of the church which we now see every where around

us.

534{ἐργάται} {δόλιοι}, deceitful workmen.

Matthew 8:23-27; Mark 4:35-41; Luke 8:22-25

MATTHEW 8:23-27; MARK 4:35-41; LUKE 8:22-25

Matthew 8:23-27

Mark 4:35-41

Luke 8:22-25

23. And when he had entered into the ship, 535 his disciples followed him. 24.

And, lo, there was a great swell in the sea, so that the ship was covered with the

billows: and he was asleep. 25. And his disiples approached and awoke him, saying,

Lord, save us, we perish. 26. And he saith to them, Why are you timid, O men of

little faith? Then he arose, and rebuked the winds and the sea: and there was a

great calm. 27. But the men wondered, saying, What sort of man is this: for the

winds and the sea obey him?

35. And the same day, when it was evening, he said to them, Let us cross to the

opposite side. 36. And having sent away the multitude, they take him even as he

was, in the ship. But there were also other ships along with him. 37. Then ariseth a

great storm of wind: and the billows dashed into the ship, so that it was now filled.

38. And he was at the stern, sleeping upon a pillow: and they awake him, and say

to him, Master, hast thou no care that we perish? 39. And he arose, and rebuked

the wind, and said to the sea, Silence, be still. And the wind was hushed, and there

was a great calm. 40. And he said to them, Why are you so timid? How have you

not confidence? 41. And they feared with a great fear, and said among themselves,

Who is this: for even the wind and the sea obey him?

22. And it happened on a certain day, that he went into a ship with his disciples.

And he saith to them, Let us cross to the opposite side of the lake: and they set sail.

23. And while they were sailing, he fell asleep, and a tempest of wind arose in the

lake, and they were filled with water, and were in danger. 24. And they approached

and awoke him, saying, Master, Master, we perish. But he arose, and rebuked the

wind and the tempest of the water; and they ceased, and there was a calm. 25. And

he said to them, Where is your faith? And they were afraid, and wondered, saying

among themselves, Who is this? for he commands even the winds and the water,

535"La naselle," — "{τὸ} {πλοῖον}."

HARMONY OF THE EVANGELISTS

and they obey him.

As we shall soon meet again with the mention of a lake, where it is said (Matthew

8:33) that the swine were carried into it with violence, it is not universally agreed

whether one and the same lake is mentioned in both places. The waters of Gen-

nesareth, all admit,536 were pleasant and healthful to drink: but the Gadarene lake,

Strabo tells us, was so unwholesome and pestilential, that the cattle which drank of it

often lost their hair and their hoofs. There is therefore no doubt that there were two

separate lakes, and that they were at a considerable distance from each other. There

is as little doubt that the lake mentioned here was the lake of Gennesareth; and that

Christ, having crossed it, came to the Gadarenes, whom Matthew calls Geresenes,

(8:28.)

Those who infer, from the diversity of the names, that the narratives are different,

through a desire to be thought very acute, fall under the charge of gross ignorance:

for the country of the Gergesenes was also called Gadarene, from a celebrated city,

Gadara. In the age of Jerome, the name was changed; and, therefore, in accordance

with the prevailing custom, he calls them Geraseaes That it was the Gadarene lake

into which the swine were thrown down by the devils, I have no hesitation in ad-

mitting: but when Christ says, let us cross to the other side, I cannot explain the

reference as made to any other lake than that of Gennesareth.

It remains that we now inquire as to the time, which cannot be learned either from

Matthew or from Luke. Mark alone mentions that it was the evening of that day on

which Christ discoursed about the preaching of the gospel under the parable of the

sower. Hence it is evident, that they did not attend to the order of time; and, indeed,

this is expressly stated by Luke, when he says that it happened on a certain day: for

these words show that he gives himself little concern as to the question which of the

events was earlier or later.

Matthew 8:23. And when he had entered into a ship Mark says that other little

ships crossed along with him: but that Christ entered into his own ship with his

disciples Luke too quotes his words: Matthew is more concise. They agree, however,

as to the leading fact, that Christ laid himself down to rest, and that, while he was

asleep, a tempest suddenly arose. First, it is certain that the storm which agitated

the lake was not accidental: for how would God have permitted his Son to be driven

about at random by the violence of the waves? But on this occasion he intended

to make known to the apostles how weak and inconsiderable their faith still was.

Though Christ's sleep was natural, yet it served the additional purpose of making

the disciples better acquainted with their weakness. I will not say, as many do, that

Christ pretended sleep, in order to try them. On the contrary, I think that he was

asleep in such a manner as the condition and necessity of human nature required.

And yet his divinity watched over him, so that the apostles had no reason to fear

that consolation would not be immediately provided, or that assistance would not be

obtained from heaven. Let us therefore conclude, that all this was arranged by the

secret providence of God, — that Christ was asleep, that a violent tempest arose,

536"C'est un poinct bien resolu entre tous ceux qui ont escrit;" — "it is a point well agreed among all who have written."

JOHN CALVIN

and that the waves covered the ship, which was in imminent danger of perishing.

And let us learn hence that, whenever any adverse occurrence takes place, the Lord

tries our faith. If the distresses grow to such a height as almost to overwhelm us,

let us believe that God does it with the same design of exercising our patience, or of

bringing to light in this way our hidden weakness; as we see that, when the apostles

were covered by the billows,537 their weakness, which formerly lay concealed, was

discovered.

25. Lord, save us A pious prayer538 , one would think: for what else had they to

do when they were lost than to implore safety from Christ? But as Christ charges

them with unbelief, we must inquire in what respect they sinned. Certainly, I have

no doubt that they attached too much importance to the bodily presence of their

Master: for, according to Mark, they do not merely pray, but expostulate with him,

Master, hast thou no care that we perish? Luke describes also confusion and trem-

bling: Master, Master, we perish They ought to have believed that the Divinity of

Christ was not oppressed by carnal sleep, and to his Divinity they ought to have had

recourse. But they do nothing till they are urged by extreme danger; and then they

are overwhelmed with such unreasonable fear that they do not think they will be

safe539 till Christ is awakened. This is the reason why he accuses them of unbelief

for their entreaty that he would assist them was rather a proof of their faith, if, in

confident reliance on his divine power, they had calmly, and without so much alarm,

expected the assistance which they asked.

And here we obtain an answer to a question which might be put, and which arises

out of his reproof. Is every kind of fear sinful and contrary to faith? First, he does

not blame them simply because they fear, but because they are timid Mark adds the

word {οὕτω} — Why are you so timid? and by this term indicates that their alarm

goes beyond proper bounds. Besides, he contrasts faith with their fear, and thus

shows that he is speaking about immoderate dread, the tendency of which is not to

exercise their faith, but to banish it from their minds. It is not every kind of fear that

is opposed to faith. This is evident from the consideration that, if we fear nothing, an

indolent and carnal security steals upon us; and thus faith languishes, the desire to

pray becomes sluggish, and the remembrance of God is at length extinguished540

Besides, those who are not affected by a sense of calamities, so as to fear, are rather

insensible than firm.

Thus we see that fear, which awakens faith, is not in itself faulty till it go beyond

bounds.541 Its excess lies in disturbing or weakening the composure of faith, which

ought to rest on the word of God. But as it never happens that believers exercise

such restraint on themselves as to keep their faith from being injured, their fear is

537"Quand les Apostres se sont trouvez assaillis et quasi couvers des riots du lac;" — "when the Apostles found themselves assaulted, and, as it were, covered by the waves of the lake."

538"Une priere bonne et sainte;" — "a good and holy prayer. 539"En sorte qu'il ne leur semble oint qu'il y ait moyen de les sauver, sinon que Christ s'eveeile; — so that they think there will be no way of saving them till Christ is awakened."

540"Et finalemeat la souvenance que chacun doit avoir de Dieu vient a s'esteindre;" — and, finally, that remembrance of God which every one ought to have, comes to be extinguished."

541"Jusque ace qu'ellc passe mesurc, ct soit excessive;" — "till it go beyond bounds, and become excessive."

HARMONY OF THE EVANGELISTS

almost always attended by sin. Yet we ought to be aware that it is not every kind of

fear which indicates a want of faith, but only that dread which disturbs the peace of

the conscience in such a manner that it does not rest on the promise of God.

26. He rebuked the winds Mark relates also the words of Christ, by which, ad-

dressing the sea, he enjoins silence, ({σιώπα},) that is, stillness not that the lake

had any perception, but to show that the power of his voice reached the elements,

which were devoid of feeling. And not only the sea and the winds, which are without

feeling, but wicked men also, with all their obstinacy, obey the commands of God.

For when God is pleased to allay the tumults of war, he does not always soften the

fierce minds of men, and mould them to obedience, but even while their rage contin-

ues, makes the arms to drop from their hands: And thus is fulfilled that declaration,

He maketh wars to cease to the ends of the earth; he breaketh the bow, and

cutteth the spear in pieces, and burneth the chariots in the fire, (Psalm 46:10.)

27. But the men wondered Mark and Luke appear to say this in reference to the

apostles; for, after having stated that Christ reproved them, they add that they cried

out with fear, Who is this? It applies, however, more properly to others, who had not

yet known Christ. Whether we take the one or the other of these views, the result

of the miracle appears in the display of the glory of Christ. If any one shall suppose

that it is the apostles who speak, the meaning of the words will be, that his divine

power was sufficiently proved by the fact that the wind and the sea obey him But as

it is more probable that these words were spoken by others, the Evangelists show

that the miracle made such an impression on their minds, as to produce a certain

reverence for Christ which prepared them for believing on him.

Matthew 8:28-34; Mark 5:1-20; Luke 8:26-39

MATTHEW 8:28-34; MARK 5:1-20; LUKE 8:26-39

Matthew 8:28-34

Mark 5:1-20

Luke 8:26-39

28. And when he had come to the opposite bank, 542 into the country of the

Gergesenes, two demoniacs, who had come from among the tombs, met him: and

they were fierce beyond measure, so that no man could pass along that road. 29.

And, lo, they cried out, saying, What have we to do with thee, Jesus, Son of God?

Hast thou come hither before the time to torment us? 30. And at a distance from

them there was a herd of many swine feeding. 31. And the devils entreated him,

saying, If thou cast us out, permit us to remove into the herd of swine. 32. And he

said to them, Go. And when they had gone out, they went away into the heard of

swine. And, lo, the whole herd was carried headlong into the sea, and perished in

the waters. 33. And those who had the charge of them fled; and going away into

the city, they related all things, and what had happened to the demoniacs, 34. And,

lo, the whole city went out to meet Jesus; and when they saw him, they entreated

him, that he would depart from their territories.

1. And having crossed the sea, they came into the country of Gaderanes. 2. And

when he left the ship, immediately there met him out of the tombs a man possessed

by an unclean spirit, 3. Who had a dwelling among the tombs, 543 and no man could

bind him, not even with chains: 4. Because frequently, when he had been bound

with fetters and chains, the chains were torn asunder by him, and the fetters were

broken in pieces, so that no man could tame him. 5. And always, day and night,

he was in the mountains, and among the tombs, crying, and cutting himself with

stones. 6. And when he saw Jesus at a distance, he ran and worshipped him: 7.

And, crying with a loud voice, he said, What have I to do with thee, Jesus, Son of the

Most High God? I adjure thee by God, that thou do not torment me. 8. For he said

to him, Go out of the man, unclean spirit. 9. And he asked him, What is thy name?

542"Et quarid il fur passd outre, ou a l'autre rive, cornme au verset 18;" — "and when he had passed beyond, or to the other bank, as at v.18."

543"Lequel faisoit sa demeurance;" — "who made his dwelling."

HARMONY OF THE EVANGELISTS

And he answered, saying to him, My name is Legion: for there are many. 10. And

he entreated him earnestly, that he would not send him out of the country. 11. And

there was there, near the mountains, a great herd of swine feeding. 12. And all the

devils besought him, saying, Send us into the swine, that we may enter into them.

13. And immediately Jesus permitted them. And the unclean spirit having gone out,

entered into the swine, and the herd was carried headlong into the sea: and they

were about two thousand, and were choked in the sea. 14. Then those who tended

the swine fled, and told it in the city and in the fields. And they went out to see

what it was that had happened. 15. And they come to Jesus, and see the demoniac

who had had the Legion, sitting and clothed, and in his right mind, and they were

afraid. 16. And those who had seen, related how it had happened to the demoniac,

and concerning the swine. 17. And they began to request him to depart from their

territories. 18. And when he entered into a ship, he who had been possessed by a

devil besought him that he might be with him. 19. But Jesus did not permit him:

but said to him, Go to thy home, to thy friends, and relate to them how great things

God hath done to thee, and hath pitied thee. 20. And he went away, and began to

publish in Decapolis how great things Jesus had done for him: and all wondered.

26. And they sailed to the country of the Gaderenes, which is opposite to Galilee.

27. And when he had gone out of the ship into the land, there met him a certain

man out of the city, who had devils for along time, and wore no clothes, and did not

dwell in a house, but among the tombs. 28. When he saw Jesus, he cried out, and

fell down before him, 544 and said with a loud voice, What have I to do with thee,

Jesus, Son of the Most High God? I beseech thee, do not torment me. 29. For he was

commanding the unclean spirit to go out of the man: for many times it had seized

him, and he was bound by chains, and kept in fetters, and he broke the chains, and

was driven by the devil into the deserts. 30. And Jesus asked him, saying, What is

thy name? And he said, Legion: for many devils had entered into him. 31. And they

entreated him that he would not command them to go into the deep. 32. And there

was there a herd of many swine feeding on the mountains, and they requested him

to permit them to enter into them: and he permitted them. 33. And the devils going

out of the man entered into the swine, and the herd ran violently down headlong

into the lake, and were choked. 34. And when those who tended them saw what

was done, they fled, and told it in the city and in the villages. 35. And they went out 545 to see what was done, and came to Jesus, and found the man from whom the

devils and had gone out, clothed, and in his right mind, at the feet of Jesus; and they

were afraid. 36. And those who had seen, related to them how the demoniac had

been cured. 37. And the whole multitude of the country of the Gadarenes besought

him to depart from them: for they were seized with a great fear; and he went up

into the ship, and returned back again. 38. And the man out of whom the devils had

departed requested to be with him: but Jesus sent him away, saying, 39. Return to

thy house, and relate what things God hath done to thee. 546 And he went away

544"Il se jetta devant luy;" — "he threw himself down before him." 545"Ainsi les gens sortirent pour voir;" — "so the peoplo went out to see." 546"Raconte combien grandes choses Dieu t'a faitcs;" — "relate how great things God hath done to thee."

JOHN CALVIN

through the whole city proclaiming what thing Jesus had done to him.

The error of those who think that Mark and Luke relate a different miracle from

this, has been already refuted. It is the same country which was opposite, as Luke

expressly states, to Galilee, that is described by the three Evangelists, and all the

circumstances agree. Who then will believe that the same things, so fully coincident

at all points, happened at different times?

Matthew 8:28 Two demoniacs met him Commentators have been led into the

error of separating Matthew's narrative from that of the others by this single differ-

ence, that he mentions two, while the others mention but one. There is probability

in the conjecture of Augustine, who thinks that there were two, but accounts for not

more than one being mentioned here by saying, that this one was more generally

known, and that the aggravation of his disease made the miracle performed on him

the more remarkable. And, indeed, we see that Luke and Mark employ many words

in describing the extraordinary rage of the devil, so as to make it evident that the

wretched man, of whom they speak, was grievously fomented. The circumstance of

their holding up to commendation one singular instance of Christ's divine power is

not inconsistent with the narrative of Matthew, in which another, though less known

man,547 is also mentioned.

Luke 8:26. There met him a certain man out of the city It is uncertain whether

Luke means that he was a citizen of Gadara, or that he came out of it to meet Christ.

For, when he was ordered to go home and proclaim among his friends the grace

of God, Mark says, that he did this in Decapolis, which was a neighboring country

stretching towards Galilee; and hence it is conjectured that he was not a native of

Gadara. Again, Matthew and Mark expressly state that he did not go out of the city,

but from the tombs, and Luke himself, throughout the whole passage, gives us to

understand that the man lived in solitary places. These words, therefore, there met

him a certain man out of the city, I understand to mean, that, before Christ came

near the city, the demoniac met him in that direction.

As to the opinion that the man dwelt among the graves, either because devils

are delighted with the stench of dead bodies, or gratified by the smell of oblations,

or because they watch over souls which are desirous to approach their bodies; it is

an idle, and, indeed, a foolish conjecture. On the contrary, this wretched man was

kept among the graves by an unclean spirit, that he might have an opportunity of

terrifying him continually with the mournful spectacle of death, as if he were cut off

from the society of men, and already dwelt among the dead. We learn from this also

that the devil does not only torment men in the present life, but pursues them even

to death, and that in death his dominion over them is chiefly exercised.

Mark 5:3. And no man could bind him, not even with chains Naturally, he was not

able to break the chains; and hence we infer that Satan is sometimes permitted to

make extraordinary movements, the effect of which goes beyond our comprehension

and beyond ordinary means. We often perceive in madmen much greater strength

than belongs to their natural capacity; and we are not at liberty to deny that, in

547"Combien qu'il ne lust pas rant eognu que le premier;" — "though he was not so well known as the former."

HARMONY OF THE EVANGELISTS

such cases, the devil does his part when God permits him: but the force, which is

described by the Evangelists, was far greater.548 It was indeed a sad and shocking

exhibition, but may serve to remind us how wretched and alarming it is to be placed

under the tyranny of Satan, and also that bodily agony, however violent or cruel, is

not more to be dreaded than distress of mind.

Mark 5:6 Worshipped him549 The arrangement of the narrative may be thus

stated. When the demoniacs came to meet him, Christ ordered the unclean spirits

to go out of them, and then they prayed and entreated that he would not torment

them before the time The worship, therefore, did not precede Christ's words: nor

did they complain that Christ gave them uneasiness,550 till he urged them to go out.

We ought to be aware that they did not come of their own accord into the presence

of Christ, but were drawn by a secret exercise of his authority. As they had for-

merly been accustomed to carry men off, in furious violence, to the tombs, so now

a superior power compels them to appear reluctantly at the tribunal of their judge.

Hence we infer, that the whole of Satan's kingdom is subject to the authority of

Christ.551 For the devils, when Christ summons them to appear before him, are not

more at their own disposal than were the wretched men whom their tyranny was

wont to drive about in every direction. At length, by the secret power of Christ, they

are dragged before him, that, by casting them out, he may prove himself to be the

deliverer of men. Reluctantly too they worship him, and their rebellious complaints

testify that their confession was not made from choice, but was drawn from them by

force.

Matthew 8:29. What have we to do with thee? Willingly would they, by this

word, drive him far from them. But when they see that they are held under restraint,

and that it is in vain for them to decline his authority, they complain that they are

tormented before the time, and likewise mingle entreaty. Thus we see that the devils

breathe nothing but rebellion against God; and yet, with all their swelling pride,

they are crushed and fall in a moment: for their malice and obstinacy, which is

never subdued, ceases not to struggle against the government of God, and yet it is

compelled to yield.

Christ does not openly reject, as he did on other occasions, the confession of the

devil; and the reason appears to be, that their enmity towards him was so manifest,

as to remove every opportunity of unfavorable or calumnious imputation. Besides,

Christ paid regard to the spectators. Accordingly, when malicious and wicked men

were present, he was more eager to repress calumnies, and more inclined to put a

severe restraint on devils. On the present occasion, it was quite enough that the

devils, while they were offering a prayer and entreaty, raged and stormed against

him.

548"Mais l'effort et la violence que les Evangelistes deserlvent estoit bien autre et plus grande;" — "but the effort and the violence, which the Evangelists describe, was quite different and much greater."

549"S'enclina devant luy;" — "kneeled down before him." 550"Et ils ne se sont point plainds que Christ les tormentast, sinon quand il les pressoit de sortir;" — "and they did not complain that Christ tormented them, till he urged them to go out."

551"Que tout le regne de Satan est tenu en bride sous la domination de Christ;" — "that all the kingdom of Satan is kept in check under the government of Christ."

JOHN CALVIN

Hast thou come hither before the time to torment us? Some explain this kind

of torment as consisting in their being compelled to set at absolute liberty the man

whom they possessed. Others understand it as referring to the last day of judgment.

My view of it is, that they trembled in the presence of their Judge, while they thought

of their punishment: for, though Christ said nothing,552 a bad conscience told them

what they deserved. As criminals, when they come to the judgment-seat, expect

their punishment, so devils and all wicked men must tremble at the sight of God, as

truly as if they already experienced hell, the unquenchable fire, and the torments

that await them. Now, the devils knew that Christ was the Judge of the world; and

therefore we need not wonder that the sight of him impressed them with dread of

immediate torment.

Were they acquainted with the day of the last judgment? This question, which

some have proposed, is uncalled for. What, then, is the meaning of the phrase, be-

fore the time? It means that the reprobate never reckon that the time for punishing

them is fully come: for they would willingly delay it from day to day.553 Any mea-

sure of delay, which the Lord is pleased to allow them, is counted gain; and thus

by subterfuges they endeavor to avoid his sentence, though the attempt is to no

purpose.

Mark 5:9 My name is Legion. The devil was compelled by Christ to pronounce

this word, that he might more fully display the greatness and excellence of his grace.

There must have been good reasons why this man should have endured so severe

a punishment as to have an army of devils, so to speak, dwelling within him. What

compassion then was it, to rescue from so many deaths a man who was more than

a thousand times ruined! It was a magnificent display of the power of Christ., that

by his voice not one devil, but a great multitude of devils, were suddenly driven out.

Legion denotes here not a definite number of men, but merely a great multitude.

Hence it is evident what a wretched creature man is, when he is deprived of the

divine protection. Every man is not only exposed to a single devil, but becomes

the retreat of vast numbers. This passage refutes also the common error, which has

been borrowed by Jews and Christians from the heathens, that every man is attacked

by his own particular devil? On the contrary, Scripture plainly declares, that, just as

it pleases God, one devil554 is sometimes sent to punish a whole nation, and at other

times many devils are permitted to punish one man: as, on the other hand, one angel

sometimes protects a whole nation, and every man has many angels to act as his

guardians. There is the greater necessity for keeping diligent watch, lest so great a

multitude of enemies should take us by surprise.

Mark 5:10. And entreated him earnestly Luke says, they requested that they

might not be sent into the deep Some explain these words to mean that they wished

to avoid uninhabited places.555 I rather view it as referring to their rage for doing

552"Sans que Christ ouvrist sa bouche;" — "without Christ opening his mouth." 553"Ils voudroyent bien tousjours prolonger leur terme;" — "they would always choose to prolong their time.

554"A scavoir que chacun hornroe ha son diable et son mauvals ange qui lui fait la guerre;" — "namely, that each man has his devil and his evil angel who makes war with him."

555"Ce qu'aucuns exposent comme si les diables n'eussent point voulu aller en lieu desert;" — "which some explain as if the devils did not wish to go into a desert place."

HARMONY OF THE EVANGELISTS

mischief. As the devils have no other object than to prowl among men, like lions in

search of prey, they are grieved at being plunged into the deep, where they will have

no opportunity of injuring and ruining men. That this is the true meaning may be

inferred from the words of Mark, who says that they requested that they might not

be compelled to go out of the country In a word, they manifest their disposition to

be such, that there is nothing which they more eagerly desire than the destruction

of mankind.

Matthew 8:31. Permit us to depart into the herd of swine Some conjecture that

they wished to attack the swine, because they are filled with enmity to all God's

creatures. I do admit it to be true, that they are entirely bent on confounding and

overthrowing the whole order of nature which God has appointed. But it is certain

that they had a more remote object in view, to excite the inhabitants of that country

to curse God on account of the loss of the swine. When the devil thunders against

Job's house, he does so not from any hatred he bears to timber or stones, but in order

that the good man, through impatience at suffering loss, may break out against God.

Again, when Christ consents, he does not listen to their prayers, but chooses to try in

this manner what sort of people the Gadarenes are. Perhaps, too, it is to punish their

crimes that he grants to the devils so much power over their swine. While the reason

of it is not known by us with certainty, it is proper for us to behold with reverence

and to adore with devout humility, the hidden judgment of God. This passage shows

also the foolish trifling of some irreligious men, who imagine that the devils are not

actually existing spirits, but merely the depraved affections of men: for how could

covetousness, ambition, cruelty, and deceit, enter into the swine? Let us learn also,

that unclean spirits (as they are devoted to destruction) are the enemies of mankind;

so that they plunge all whom they can into the same destruction with themselves.

Mark 5:15. And they come to Jesus We have here a striking proof that not all who

perceive the hand of God profit as they ought to do by yielding themselves to him

in sincere godliness. Having seen the miracle, the Gadarenes were afraid, because

the majesty of God shone brightly in Christ. So far they did right but now that they

send him out of their territories, what could have been done worse than this? They

too were scattered, and here is a shepherd to collect them or rather, it is God who

stretches out his arms, through his Son, to embrace and carry to heaven those who

were overwhelmed by the darkness of death. They choose rather to be deprived of

the salvation which is offered to them, than to endure any longer the presence of

Christ.

The apparent ground of their offense is the loss of the swine, but Luke assigns a

loftier cause, that they were seized with a great fear;556 and certainly, if they had

been exasperated by the loss which they sustained, they would not have requested

him, but would rudely have driven him out. They honor him as God's minister, and

yet are so struck with dread as to desire that he will go to a distance from them. Thus

we see that they were not at all moved by a sense of the divine grace. And indeed,

though all wicked men adore God, and bestow great pains on appeasing him, yet if

556" {᾿Εφοβήθησαν}, they were afraid, (Mark 5:15,) is by most Commentators understood of fear lest they might suffer a

yet greater calamity; but it rather denotes awe at the stupendous miracle." — Bloomfield

JOHN CALVIN

they had their choice, they would withdraw to the greatest possible distance from

him: for his face is terrible, so long as they contemplate him as a Judge, and not as a

Father. The consequence is, that the gospel, which is more delightful than any thing

that can be conceived, is everywhere considered to be so dismal and severe, that a

good part of the world would wish that it were buried.

And yet it is true that their fear was partly occasioned by their loss. Thus at the

present day, so long as men believe that the kingdom of God is opposed to their

interest, either of a public or private nature, they are prepossessed by a depraved

and carnal fear, and have no relish for his grace. Accordingly, when he comes, they

think that God does not regard them with favor, but rather with anger, and, so far

as lies in their power, they send him to another place. It is a mark of shameful

insensibility in those men, that the loss of their swine gives them more alarm than

the salvation of their soul would give them joy.

Luke 8:38. And the men requested The Gadarenes cannot endure to have Christ

among them but he who has been delivered from the devil is desirous to leave his

own country and follow him. Hence we learn how wide is the difference between

the knowledge of the goodness, and the knowledge of the power, of God. Power

strikes men with terror, makes them fly from the presence of God, and drives them

to a distance from him: but goodness draws them gently, and makes them feel that

nothing is more desirable than to be united to God. Why Christ refuses to have this

man as one of his followers we cannot determine with certainty, if it was not that he

expected the man to make himself more extensively useful by communicating to his

Gentile countrymen the remarkable and extraordinary act of kindness which he had

received; and this he actually did, as we are assured by Mark and Luke.

39. Relate those things which God hath done for thee. He bids him relate not his

own work, but the work of God His design in doing so is, that he may be acknowl-

edged to be the true minister and prophet of God, and may thus acquire authority

in teaching. In this gradual manner it was proper to instruct an ignorant people who

were not yet acquainted with his divinity. Though Christ is the ladder by which we

ascend to God the Father, yet, as he was not yet fully manifested, he begins with

the Father, till a fitter opportunity occurred.

We must now add the symbolical meaning.557 In the person of one man Christ

has exhibited to us "proof of his grace" which is extended to all mankind. Though

we are not tortured by the devil, yet he holds us as his slaves,558 till the Son of God

557Nunc addenda est anagoge. — "Maintenant il rested adjouster la deduction ou derivation;" — "it now remains to add the inference or remoter instruction." — The word anagoge, or rather {ἀναγωγὴ} was technically employed by divines of the allegorizing school to denote the mystical meaning, which was the last

and most recondite, as the literal was the first and most obvious, of the various meanings which they supposed to be contained

in every verse of the Bible. Never did those men encounter a more zealous or more formidable opponent than Calvin. But, while

he manfully sets his face against all that is mystical, when it can plead no higher authority than the ravings of a wild imagination,

he is equally careful that those instructions which are indicated, though not directly conveyed, by the sacred writers, shall receive

due consideration. He lays down as a general principle, which he endeavors to support by the word of God, that the cures of

bodily diseases, performed by our Lord and his apostles, were intended to be symbolical of the removal of spiritual diseases by

the power and grace of the Great Physician. Seldom does he close his illustration of one of those miracles without adverting

to the loftier and more important occasions on which the arm of the Deliverer will put forth its strength. It is to this symbolical

meaning that Calvin, under the word {ἀναγωγὴ}, borrowing the language, but disavowing the principles, of an ancient school,

now proceeds to draw the attention of his reader. The grounds of his opinion it were foreign to our purpose to examine, but we

have judged it necessary to append this note, in order to bring out clearly what the Author means. — Ed.

558"Toutesfois nous luy sommes serfs et esclaves;" — "yet we are his serfs and slaves."

HARMONY OF THE EVANGELISTS

delivers us from his tyranny.559 Naked, torn, and disfigured, we wander about,560

till he restores us to soundness of mind. It remains that, in magnifying his grace, we

testify our gratitude.

559"De la tyrannic malheureuse d'iceluy;" — "from his unhappy tyranny." 560"Nous ne raisons que trainer ca et la estans nuds, deschirez, et disfigurez;" — "we do but drag along here and there, being naked, torn, and disfigured."

Matthew 10:1-8; Mark 6:7; Luke 9:1-2

MATTHEW 10:1-8; MARK 6:7; LUKE 9:1-2

Matthew 10:1-8

Mark 6:7

Luke 9:1-2

1. And having called the twelve disciples, 561 he gave them power against the

unclean spirits, to cast them out, and to cure any disease and any sickness. 2. Now

the names of the twelve apostles are these: The first, Simon, who is called Peter,

and Andrew his brother; James the son of Zebedee, and John his brother; 3. Philip

and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus,

and Lebbeus, surnamed Thaddeus; 4. Simon the Canaanite, and Judas Iscariot, who

also betrayed him. 5. These, twelve in number, Jesus sent out, and commanded

them, saying, Go not into the way of the Gentiles, 562 and enter not into a city of

the Samaritans: 6. But go rather to the lost sheep of the house of Israel. 563 7.

And when you have departed, preach, saying, The kingdom of heaven is at hand.

8. Cure the diseased, cleanse the lepers, raise the dead, cast out devils: freely you

have received, freely give. 564

7. And he calleth the twelve, and began to send them out two and two, and gave

them power against 565 the unclean spirits.

1. And having called the twelve, 566 Jesus gave them power and authority over

all devils and to cure diseases. 2. And sent them to preach the kingdom of God, and

to cure the diseased.

The calling of the Apostles is here described to us, not as on a former occasion,

when the Lord Jesus Christ, intending to prepare them for their office, selected them

561"Lors ayant appel, a soy ses douze disciples;" — "then having called to himself his twelve disciples."

562"N'allez point vers les Gentils;" — "go not towards the Gentiles." 563"Mats plustost allez aux ouailles de la matson d'Israel, qui sontperies;" — "but rather go to the flocks of the house of Israel, which are lost."

564"Vous l'avez receu pour neant, donnez-le pour neant;" — "you have received it for nothing, give it for nothing."

565"Sur les esprits immondes;" — "over the unclean spirits." 566"Puis apres avoir appel, ses douze disciples ensemble;" — "then after having called his twelve disciples together."

HARMONY OF THE EVANGELISTS

for admission into his private circle. They are now called to immediate performance,

are ordered to prepare themselves for the work, receive injunctions, and, that there

may be no want of authority, are endued with the power of the Holy Spirit. Formerly,

they were held in expectation of future labor: now, Christ announces that the hour

is come when they must put their hands to the work. It is proper to observe, how-

ever, that he does not as yet speak of perpetual apostleship, but only of temporary

preaching, which was fitted to awaken and excite the minds of men, that they might

be more attentive to hear Christ. So then they are now sent to proclaim throughout

Judea that the time of the promised restoration and salvation is at hand at a future

period, Christ will appoint them to spread the Gospel through the whole world. Here,

he employs them as assistants only, to secure attention to him where his voice could

not reach afterwards, he will commit into their hands the office of teaching which he

had discharged. It is of great importance to observe this, that we may not suppose

it to be a certain and fixed rule laid down for all ministers of the word, when our

Lord gives instructions to the preachers of his doctrine as to what he wishes them

to do for a short time. From inattention to this point many have been led astray, so

as to demand from all ministers of the word, without distinction, conformity to this

rule.567

Matthew 10:1. And having called the twelve disciples The number, twelve, was

intended to point out the future restoration of the Church. As the nation was de-

scended from twelve patriarchs, so its scattered remains are now reminded by Christ

of their origin, that they may entertain a fixed hope of being restored. Although the

kingdom of God was not in so flourishing a state in Judea, as to preserve the na-

tion entire, but, on the contrary, that people, which already had miserably fallen,

deserved doubly to die on account of ingratitude in despising the grace which had

been offered to them, yet this did not prevent a new nation from afterwards spring-

ing up. At a future period, God extended far beyond Zion the scepter of the power

of his Son, and caused rivers to flow from that fountain, to water abundantly the

four quarters of the world. Then God assembled his Israel from every direction, and

united into one body not only the scattered and torn members, but men who had

formerly been entirely alienated from the people of God.

It was not without reason, therefore, that the Lord, by appointing, as it were,

twelve patriarchs, declared the restoration of the Church. Besides, this number re-

minded the Jews of the design of his coming; but, as they did not yield to the grace

of God, he begat for himself a new Israel. If you look at the beginnings, it might ap-

pear ridiculous that Christ should bestow such honorable titles on persons who were

mean and of no estimation: but their astonishing success, and the wide extension of

the Church, make it evident that, in honorable rank and in numerous offspring, the

apostles not only are not inferior to the patriarchs, but greatly excel them.

Gave them power The apostles had almost no rank among men, while the com-

mission which Christ gave them was divine. Besides, they had neither ability nor

eloquence, while the excellence and novelty of their office required more than hu-

567"Voulant reigler indifferemment tous ministres de la parole selon ee qui est ici dk;" — "wishing to regulate indiscriminately all ministers of the word according to what is here said."

JOHN CALVIN

man endowments,568 It was therefore necessary that they should derive authority

from another source. By enabling them to perform miracles, Christ invests them with

the badges of heavenly power, in order to secure the confidence and veneration of

the people. And hence we may infer what is the proper use of miracles. As Christ

gives to them at the same time, and in immediate connection, the appointment to be

preachers of the gospel and ministers of miracles, it is plain that miracles are noth-

ing else than seals of his doctrine, and therefore we are not at liberty to dissolve

this close connection. The Papists, therefore, are guilty of forgery, and of wickedly

corrupting the works of God, by separating his word from miracles.

2. The first, Simon, who is called Peter The Church of Rome displays extreme folly

in drawing from this passage their doctrine of the primacy. That Simon Peter was the

first among the apostles we readily allow, but what was true in reference to a few

persons, cannot, on any proper grounds, be extended to the whole world. Besides,

the circumstance of his being mentioned first, does not imply that he possessed

authority over his companions. Granting all that they ask regarding Peter, his rank

will be of no avail to the Roman See, till they prove that wicked and sacrilegious

apostles are Peter's successors.

5. Into the tray of the Gentiles This makes still more evident what I have lately

hinted, that the office, which was then bestowed on the apostles, had no other object

than to awaken in the Jews the hope of an approaching salvation, and thus to render

them more attentive to hear Christ. On this account, he now confines within the

limits of Judea their voice, which he afterwards commands to sound everywhere to

the farthest limits of the world. The reason is, that he had been sent by the Father

to be

the minister of circumcision, to fulfill the promises, which had anciently been given

to the fathers, (Romans 15:8.)

Now God had entered into a special covenant with the family of Abraham, and

therefore Christ acted properly in confining the grace of God, at the outset, to the

chosen people, till the time for publishing it were fully come. But after his resurrec-

tion, he spread over all nations the blessing which had been promised in the second

place, because then the veil of the temple had been rent, (Matthew 27:51,) and the

middle wall of partition had been thrown down, (Ephesians 2:14.) If any one imag-

ine that this prohibition is unkind, because Christ does not admit the Gentiles to the

enjoyment of the gospel, let him contend with God, who, to the exclusion of the rest

of the world, established with the seed of Abraham alone his covenant, on which the

command of Christ is founded.

6. But go rather to the lost sheep The first rank, as we have said, is assigned to

the Jews, because they were the firstborn; or rather, because at that time they alone

were acknowledged by God to belong to his family, while others were excluded.569

He calls them lost sheep, partly that the apostles, moved by compassion, may more

568"Et cependant une charge si excellente et nouvelle requeroit des graces plus grandes qu'on n'en pent trouver en l'homme;" — "and yet an oﬀice so excellent and new demanded higher graces than can be found in man."

569"Les autres en estans eslogncz et bannis;" — "the others being removed and banished from it."

HARMONY OF THE EVANGELISTS

readily and with warmer affection run to their assistance, and partly to inform them

that there is at present abundant occasion for their labors. At the same time, under

the figure of this nation, Christ taught what is the condition of the whole human

race. The Jews, who were near to God, and in covenant with him, and therefore

were the lawful heirs of eternal life, are nevertheless pronounced to be lost, till they

regain salvation through Christ. What then remains for us who are inferior to them

in honor?570 Again, the word sheep is applied even to the reprobate, who, properly

speaking, did not belong to the flock of God, because the adoption extended to the

whole nation; as those who deserved to be rejected, on account of their treachery,

are elsewhere called the children of the kingdom, (Matthew 8:12.) In a word, by the

term sheep, Christ recommends the Jews to the apostles, that they may dedicate

their labors to them, because they could recognize as the flock of God none but

those who had been gathered into the fold.

7. Preach, saying This is the preaching,571 I spoke of, by which Christ intended to

arouse the minds of the nation to expect an approaching redemption. The kingdom

of heaven is at hand For the kingdom of heaven Luke substitutes the kingdom of God;

but the meaning is the same. It was to inform the Jews, first, that they owed their

restoration to divine agency, and not to the kindness of men; secondly, that under

the reign of God their condition would be prosperous; and, thirdly, that the happiness

which had been promised to them was not earthly and fading, but heavenly and

eternal.

8. Cure the diseased As he has bestowed on them power, so he enjoins them to

be faithful and liberal in dispensing it, and charges them not to suppress that power,

which had been lodged with them for the common benefit of all. By those miracles

he shows why he was sent by the Father, and what was the design of his Gospel.

It is not without design that he enjoins them to raise the dead and heal the sick,

instead of bringing diseases on the healthy and inflicting death on the living. There

is an analogy and resemblance, therefore, which those miracles bear to the office

of Christ; and this is intended to inform us, that he came to bestow upon us every

blessing, to rescue us from the tyranny of Satan and of death, to heal our diseases

and sins, and to relieve us from all our miseries.

Freely you have received572 That they may be more willing to communicate the

gifts which he had bestowed on them, he declares that they were not entrusted to

them for their own individual renown, but in order that they might be, as it were,

a sort of channels for transmitting the free bounty of God. "Consider whence you

derived this power. As it flowed without any merit of yours from the pure grace of

God, it is proper that, through your agency, it should flow freely to others."

We know how unwilling every man is to communicate to others what he considers

to belong to himself, and how any one who excels the rest of the brethren is apt

to despise them all. No higher commendation could have been given to a liberal

communication of spiritual gifts, than by the warning which Christ gives them, that

570"Qui n'avons point une telle prerogative;" — "who have not such a prerogative." 571"La predication, ou publication;" — "the preaching, or publication." 572"Vous l'avez receu pour neant;" — "you have received it for nothing."

JOHN CALVIN

no man surpasses another through his own industry, but through the undeserved

kindness of God. Now Christ has presented to us in his ministers a proof of that

grace which had been predicted by Isaiah, (55:1)

Ho, every one that thirsteth, come ye to the waters, and he that hath no money;

come ye, buy and eat; yea, come, buy wine and milk without money and without

price.

At the same time he shows, that no man will be a sincere minister of his word

or dispenser of his grace, till he is prepared to bestow his labor gratuitously,573 and

that all hirelings basely corrupt and profane the sacred office of teaching. Yet it is

not inconsistent with this gratuitous dispensation, that the teachers of the church

receive public salaries, provided that they willingly and generously serve Christ and

his church, and that their support is, in some sort, an accessory of their labor.

573"S'il n'est prest de s'y employer, et d'y mettre son labor gratuitement, et sans consideration de son profit;" — "if he is not ready to be employed in it, and to bestow his labor on it gratuitously, and without regard to his own gain."

Matthew 10:9-15; Mark 6:8-11; Luke 9:3-5

MATTHEW 10:9-15; MARK 6:8-11; LUKE 9:3-5

Matthew 10:9-15

Mark 6:8-11

Luke 9:3-5

9. Do not provide gold, nor silver, 574 nor brass in your purses, 10. Nor scrip for

the journey, nor two coats, nor shoes, nor staff: for the laborer is worthy of his food.

11. But into whatsoever city or village you shall enter, inquire what person in it is

worthy, and remain there till you depart. 12. And when you shall enter a house,

salute it. 13. And if the house shall be worthy, may your peace come upon it: but if

it shall not be worthy, may your peace return to you. 14. And whosoever shall not

receive you, or hear your words, when you go out of that house or city, shake off the

dust of your feet. 15. Verily I say to you, It shall be more tolerable for the land of

Sodom and of Gomorrah in the day of judgment than for that city.

8. And commanded them to take nothing for the journey, but a staff only; not

a scrip, nor bread, nor money in their girdle: 9. But to be shod with sandals, and

not to wear two coats. 10. And he said to them, Whenever you shall enter a house,

remain there till you depart thence. 11. And whoever shall not receive you or hear

you, when you go out of that place, shake off the dust which is under your feet for

a testimony to them. Verily I say to you, It shall be more tolerable for Sodom and

Gomorroah in the day of judgment than for that city.

3. And he said to them, Carry nothing for the journey, neither a staff, nor a scrip,

nor bread, nor money; and do not have two coats each. 4. And into whatsoever

house you shall enter, remain there, and depart thence. 5. And whoever will not

receive you, when you go out of that city, shake off even the dust from your feet for

a testimony against them.

Matthew 10:9. Do not provide. As the embassy575 was of such a nature, that

Christ wished the disciples to traverse the whole of Judea within a few days, and

immediately to return to him, he forbids to carry luggage with them, by which this

574"Ne faites provision d'or ni d'argent;" — "make no provision of gold or of silver." 575"La commission et ambassade;" — "the commission and einbassy."

JOHN CALVIN

speed may be retarded. Some have ignorantly supposed that the rule here laid down

for the ministers of the word, or for the apostles, is perpetual. We shall presently

meet with a few sentences which have a more extensive reference: but the present

injunctions not to carry baggage must undoubtedly be restricted to that temporary

commission of which I have already spoken. The whole of the prohibition of gold,

silver, a scrip, and two coats, which is given by Matthew, must be read in immediate

connection, as is evident from the other two Evangelists.

I have therefore chosen to translate {υὴ} {κτήσησθε}, do not provide: for our

Lord simply intended to forbid them to take any thing for the journey They might

have scrips, and shoes, and a change of coats, at home; but that they may be better

prepared for the journey, he orders them to leave every thing that would be burden-

some. Such too is the import of what Mark says, to be shod with sandals There is an

appearance of contradiction as to the staff, or stick for, according to Mark, the staff

is allowed, while according to Matthew and Luke it is refused. But there is an ambi-

guity in the use of the Hebrew word {( ,}שבטshebet;) and the Evangelists, though

they wrote in Greek, used the word {ῥάβδος} in various senses. Matthew and Luke

mean by it a rod which would be burdensome to the person who carries it: while Mark

means by it a walking-stick to support and relieve a traveler. It is evident, that in

making a journey it was customary to carry a staff; and hence those words of Jacob,

With my staff, I passed over this Jordan, (Genesis 32:10,) by which he acknowledges

that he came empty and without money into Syria.

10. For the laborer is worthy of his food. Christ anticipates an objection that

might be made: for it might appear to be a harsh condition to travel through the

whole of Judea without any provisions.576 Accordingly, Christ tells them, that they

have no reason to dread that they will suffer hunger; because, wherever they come,

they will at least be worthy of their food577 He calls them laborers, not that they

resembled ordinary ministers, who labor in the Lord's vineyard, and who, by planting

and watering, bring it into a state of cultivation; but merely because they were the

heralds of a richer and more complete doctrine. They did not at that time receive

the office of preaching any farther than to render the Jews attentive to the preaching

of the Gospel.

11. Inquire what person in it is worthy. Again, they might object that they would

be deprived of the food to which they were entitled, because nobody would acknowl-

edge them as laborers But Christ meets this difficulty also by ordering them to make

inquiry what person in each city is worthy of the message of salvation. By these

words, he bids them ask, if there are any godly and upright men, who have some

fear and reverence for God, and of whose readiness to receive instruction good hopes

may be entertained, that they may direct their labors chiefly to them. For, as they

were not at liberty to remain long in any one place, it was proper to begin with those

who, in some respect were better prepared.

Remain there till you depart. This too has a reference to dispatch: for if they

had made a longer stay in any place, it would have been necessary to change their

576"N'ayans rien de quoy faire leurs despens;" — "having no means of paying their expenses." 577"Ils gaigneront bien pour le moins leur nourriture;" — "they will get their food at least."

HARMONY OF THE EVANGELISTS

lodging, that they might not be too burdensome to any individual. When, therefore,

Christ enjoins them to remain in the house of the person who shall first receive them,

till they depart to another city, he intimates that they must make haste, so that, after

having published the Gospel in one city, they may immediately run to another.

12. Salute it. As they could not distinguish the devout worshippers of God from

despisers, he enjoins them to address in a friendly manner any family which they

may have occasion to meet. The act of saluting is a kind of opening to a conversa-

tion. They had already been warned to look out for persons to entertain them, whose

religious zeal was generally known and believed. But as it sometimes happens that

persons of lofty reputation, when they are brought to a serious trial, discover their

impiety, it was proper that this rule should be expressly laid down. The meaning

therefore is: "Make trial, when you first enter, whether your entertainers will cheer-

fully submit to hear you. Whoever shall willingly embrace your doctrine, remain in

their house, that your salutation may be confirmed. If any shall reject, depart from

them immediately, and, so far as lies in your power, withdraw your salutation."

13. If it be not worthy. The import of this mode of expression may be thus stated,

— "As their ingratitude makes them unworthy to enjoy the blessing of God which

you have supplicated for them, break off every bond of communication." The word

peace refers to the mode of salutation which generally used among the Jews. As the

Hebrew word {( ,}שלוםshalom,) peace, denotes prosperity, when they desire that

any one may be well and happy, and that his affairs may succeed to his wish, they

pray that he may have peace I do acknowledge that the apostles brought to men a

different kind of peace, but it is too great a refinement of speculation to make this

passage refer to the free reconciliation which takes place between God and men.

14. And whoever will not receive you. This awful threatening of punishment

against the despisers of the gospel was intended to animate his disciples, that they

might not be retarded by the ingratitude of the world. He directs the apostles, in-

deed, what he wishes them to do if they meet with despisers. But his principal

design was that, wherever their doctrine was rejected, their well-founded grief and

distress might be relieved by consolation, that they might not fail in the middle of

their course. And we see how Paul, relying on this consolation, boldly sets at naught

all the obstinacy of men, moves on steadily in the midst of hindrances, and boasts

that he is

a sweet savor to God, though he is the savor of death

to them that perish, (2 Corinthians 2:15,16.)

Now, this passage shows in what estimation the Lord holds his gospel, and, in-

deed, as it is an inestimable treasure, they are chargeable with base ingratitude

who refuse it when offered to them. Besides, it is the scepter of his kingdom, and

therefore cannot be rejected without treating him with open contempt.

Shake off the dust As the Lord here recommends the doctrine of the gospel, that all

may receive it with reverence, and terrifies rebels by threatening severe punishment,

so he enjoins the apostles to proclaim the vengeance which he threatens. But this

they cannot do, unless they burn with very ardent zeal to make known the doctrines

which they preach. We must therefore hold that no man is qualified to become a

JOHN CALVIN

teacher of heavenly doctrine, unless his feelings respecting it be such, that he is

distressed and agonized when it is treated with contempt.

To shake off the dust from the feet was probably a custom then prevalent in Judea,

as a sign of execration; and was intended to declare that the inhabitants of the place

were so polluted, that the very ground on which they trod was infected. That it was

an ordinary custom I conjecture from our Lord's manner of speaking of it as a thing

well known. This form of execration confirms still more what I lately mentioned, that

no crime is more offensive to God than contempt of his word: for he does not enjoin

them to make use of so solemn a mode in expressing their detestation of adulterers,

or murderers, or any description of malefactors.

Verily, I say to you That they may not imagine this to be an idle bugbear,578

Christ declares that those who reject the gospel, will receive more severe punish-

ment than the inhabitants of Sodom. Some view the word judgment as referring to

the destruction of Jerusalem. But this is foreign to our Lord's intention: for it must be

understood as referring to the general judgment, in which both must give their ac-

count, that there may be a comparison of the punishments. Christ mentioned Sodom

rather than other cities, not only because it went beyond them all in flagitious crimes,

but because God destroyed it in an extraordinary manner, that it might serve as an

example to all ages, and that its very name might be held in abomination. And we

need not wonder if Christ declares that they will be treated less severely than those

who refuse to hear the gospel. When men deny the authority of Him who made and

formed them, when they refuse to listen to his voice, nay, reject disdainfully his gen-

tle invitations, and withhold the confidence which is due to his gracious promises,

such impiety is the utmost accumulation, as it were, of all crimes. But if the rejec-

tion of that obscure preaching was followed by such dreadful vengeance, how awful

must be the punishment that awaits those who reject Christ when he speaks openly!

Again, if God punishes so severely the despisers of the word, what shall become of

furious enemies who, by blasphemies and a venomous tongue, oppose the gospel,

or cruelly persecute it by fire and sword?

578"Afin qu'il ne semble que ce soit une menace vaine, et (cornroe on dit) seulement pour faire peur aux petits enfans;" — "that it may not seem as if it were an idle threatening, and (as we say) only to frighten young children."

Matthew 10:16-20; Luke 12:11-12

MATTHEW 10:16-20; LUKE 12:11-12

Matthew 10:16-20

Luke 12:11-12

16. Behold, I send you out, as sheep in the midst of wolves: be therefore wise as

serpents, and harmless as doves. 17. But beware of men: for they will deliver you to

the councils, and will scourge you in their synagagues: 18. And you will be brought

before rulers and kings on my account, for a testimony to them and to the Gentiles.

19. But when they shall deliver you up, be not anxious 579 as to how or what you

shall speak: for it shall be given you in that hour 580 what you shall speak. 20. For

it is not you that speak, but it is the Spirit of your Father that speaketh in you.

11. And when they shall bring you into synagogues, and before magistrates and

powers, do not be anxious how or what you shall answer, or what you shall say. 12.

For the Holy Spirit will teach you in the same hour 581 what you ought to say.

The injunctions which Matthew has hitherto related had no farther reference than

to that former expedition or commission, which was to be terminated in a few days.

But now Christ proceeds farther, and prepares them for a future period, by informing

them, that they were not merely chosen for that brief exercise of preaching, but that

an office of greater difficulty and of far higher importance awaited them. Though

they were not immediately brought into those contests of which Christ speaks, yet

it was advantageous for them to have previous warning, that any uneasiness which

they might then suffer might be known to be a sort of preparative for a fiercer war-

fare to which they had been destined. It was no doubt true in reference to the first

mission, that the apostles were like sheep in the midst of wolves: but as the Lord

spared their weakness, and restrained the cruelty of the wolves from doing them any

injury, these words properly relate to a subsequent period, when the Lord treated

them more harshly. Before his resurrection, while the bridegroom was present, they

were treated, so to speak, like guests at a marriage: but after the departure of the

579"N'ayez point de souci;" — "have no anxiety." 580"Car a ce mesme instant vous sera donn, ce que vous direz;" — "for at that very instant will be given to you what you shall speak."

581"Ace mesme instant;" — "at that very instant."

JOHN CALVIN

bridegroom, that softness and gentleness ceased, and they were reduced to such

hardships as made them aware, that there were good reasons why they had been

early furnished with those arms.

Perhaps, too, Matthew may have collected into one passage discourses which

were delivered at different times: for Luke, as we shall afterwards see, (10:17) relates

that the same things were said to the seventy disciples, who were placed in the room

of the apostles. One thing is beyond dispute: These words did not merely foretell

the consequences of that journey which they were now commencing, but gave them

warning as to the whole course of their apostleship.

Matthew 10:16. Behold, I send you out The exhortation which immediately fol-

lows plainly shows the design of this admonition; and therefore the order of the

passage must be explained in this manner: "You have need of wisdom and of harm-

lessness, because you will be like sheep in the midst of wolves " The reason is drawn

from the necessity of the case: for if they did not wisely exercise caution, they might

be immediately devoured by the wolves; and, on the other hand, if they trembled at

the rage of the wolves, or were incautious, they would presently waver, and would

at length fail to perform their duty.

We shall first inquire what is meant by their being sent out as sheep in the midst

of wolves Though men are cruel and bloody, the Lord might soften their ferocious

temper; for he tames and subdues, whenever he pleases, the beasts of prey. When

God does not subdue a considerable portion of mankind to the obedience of the

gospels but leaves them in their own savage nature, he does it on purpose to try his

ministers. Though all whom God does not regenerate with the spirit of gentleness

are by nature wolves yet this designation is applied by Christ chiefly to the enraged

enemies of the gospel, who are so far from being softened by hearing the voice of

the pastor that they are inflamed to greater cruelty. The Lord sends the ministers of

his word on the condition of dwelling in the midst of wolves; that is, of having many

determined enemies and of being beset on every hand by many dangers, which

render it no easy matter to discharge their duty in the midst of hindrances. To make

the trial more severe, he does not supply them with defensive armor, but exposes

them naked and defenseless to the teeth of the wolves

By calling them sheeps he does not refer to the sweetness and mildness of their

manners, or to the gentleness of their mind, but only means that they will have no

greater strength or fitness for repelling the violence of enemies than sheep have

against the rage of wolves Christ requires no doubt, from his disciples that they shall

resemble sheep in their dispositions, by their patience in contending against the

malice of wicked men, and by the meekness with which they endure injuries, but

the simple meaning of this passage is, that many powerful and cruel enemies are

arrayed against the apostles, while they, on their part, are furnished with no means

of defense,582 If it be objected, that in this way there is no contrast between sheep

and wolves, the reply is easy. Though the Lords by calling the enemies of the gospel

wolves, expressed their power rather than their desire to do injury, yet as no man is

582"Combien que de leur cost, ils n'ayent aucune force ou munition externe;" — "while they, on their side, have no strength or outward protection."

HARMONY OF THE EVANGELISTS

known to be a wolf but by his rage against the gospel, Christ has joined these two

things together, the fierce cruelty which impels them to shed blood, and the power

with which they are armed.

Be therefore wise The general meaning is, that their wisdom in exercising caution

must be so regulated, as to prevent them from being more timid than is necessary,

or from becoming more sluggish in duty. We see that those who wish to pass for

cautious and circumspect persons are, for the most part, timorous and lazy. It is

no doubt proper for the disciples of Christ, surrounded as they are by dangers on

every hand, to maintain the strictest caution; but as they are in extreme danger of

being kept back by slothfulness, he bids them move forward honestly wherever their

calling leads them.

This is pointed out by a twofold comparison, wise as serpents, and harmless as

doves. Serpents, being aware that they are hated, carefully avoid and shrink from

every thing that is hostile to them. In this manner he enjoins believers to take care

of their life, so as not to rush heedlessly into danger, or lay themselves open to

any kind of injury. Doves, on the other hand, though naturally timid, and liable

to innumerable attacks, fly in their simplicity, imagine themselves safe till they are

struck, and in most cases place themselves within the reach of the fowler's snares. To

such simplicity Christ exhorts his disciples, that no excess of terror may hinder them

from pursuing their course. There are some who carry their ingenious reasonings

still farther as to the nature of the serpent and of the dove, but this is the utmost

extent of the resemblance. We see that Christ condemns that carnal wisdom, or

rather that trickery, in which the greater part of men are too fond of indulging, while

they look around them on every hand to discover how far it will be safe for them to

proceed; and thus, from an unwillingness to encounter danger, they renounce the

call of Christ.583

17. But beware of men Erasmus has inserted the word these, (beware of these

men,) supposing that the article has the force of a demonstrative pronoun.584 But

in my opinion it is better to view it as indefinite, and as conveying a declaration

of Christ, that caution ought to be exercised in dealing with men, among whom

every thing is full of snares and injuries. But he appears to contradict himself: for

the best way of exercising caution would have been to remain at home, and not to

venture to appear in public. I reply, he points out here a different sort of caution, —

not that terror and alarm which would keep them from discharging their duty, but

a dread of being excessively annoyed by sudden calamities. We know that those

who are surprised by unexpected afflictions are apt to fall down lifeless. Christ,

therefore, desired that his disciples should foresee at a distance what would happen,

583"Ils renoncent Christ et sa vocation;" — "they renounce Christ and his calling." 584"Erasme a traduit, De ces hornroes: pource qu'il luy a sembl, que l'article Grec qul est mis avec le nora denotoit quelques certains hommes." — "Erasmus translated it, Of these men: because he thought that theGreek article, which is joined to the noun, denoted some particular men." —{Προσέχετε} {δὲ} {ἀπὸ} {τῶν} {ἀνθρώπων} literally means but beware of THE men In Calvin's native tongue, les

hommes denotes men in general, and in expressing the idea of the men, it became necessary to substitute ces for les, in order

to avoid the circumlocution of les hommes, dont il s'agit But it would be proper to show cause why {οἱ} {ἄνθρωποι} should be

here viewed as equivalent to {πάντες} {ἄνθρωποι}. Erasmus, writing in Latin, has supplied a defect of that language by almost

the only means which he had in his power, the use of a demonstrative pronoun as a substitute for the definite article. "Cavete ab

illis hominibus," naturally interpreting {τῶν} {ἀνθρώπων}, as referring to the men who had just been described to the disciples

as wolves, and in their intercourse with whom the utmost caution would be indispensable. — Ed.

JOHN CALVIN

that their minds might be early prepared for maintaining a conflict. In short, he

sounds the trumpet to them, that they may quickly make ready for the battle: for as

foresight, when it is excessive or attended by unnecessary anxiety, reduces many to

a state of weakness, so many are intoxicated by an indolent security, and, rushing

on heedlessly, give way at the critical moment.

For they will deliver you up to councils It may readily be inferred from these words,

that the contests of which Christ forewarns the apostles must not be limited to the

first journey, in which they met with nothing of this description. The object of this

prediction is to prevent them from being ever cast down: for it was no ordinary at-

tainment for poor and despised men, when they came into the presence of princes,

to preserve composure, and to remain unmoved by any worldly splendor. He warns

them, too, that not in Judea only, but in more distant places, they will be called to

fight; and he does so, not merely for the purpose of preparing them by long medi-

tation for that warfare, but that, as instructed and experienced masters, they might

not scruple to yield themselves to heavenly guidance.

For a testimony to them and to the Gentiles This means that the will of God must

be proclaimed even to foreign princes, and to distant nations, that they may be

without excuse. Hence it follows, that the labor of the apostles will not be lost, for it

will vindicate the judgment of God, when men shall be convicted of their obstinacy.

19. Be not anxious585 A consolation is added: for in vain would Christ have given

a hundred exhortations to the disciples, if he had not, at the same time, promised

that God would be with them, and that through his power they would assuredly be

victorious. Hence we infer, that Christ is very far from intending, by announcing

those dangers, to abate the fervor of that zeal with which it would be necessary for

the disciples to burn if they wished to discharge their duty in a proper manner. It

is, no doubt, a great matter to endure the presence of princes; for not only fear,

but even shame, sometimes overpowers well-regulated minds. What, then, may be

expected, if princes break out into furious anger, and almost thunder?586 Yet Christ

charges his disciples not to be anxious.

For in that hour shall be given to you what you shall speak The Spirit will suggest

words to them. The more a man distrusts himself through consciousness of his own

weakness, the more is he alarmed, unless he expect assistance from another quarter.

Accordingly, we see that the reason why most men give way is, that they measure

by their own strength, which is very small or almost nothing, the success of their

undertakings. Christ forbids the disciples to look at their own strength, and enjoins

them to rely, with undivided confidence, on heavenly grace. "It is not," he says,

"your ability that is in question, but the power of the Holy Spirit, who forms and

guides the tongues of believers to a sincere confession of their faith."

That they may not be alarmed by their present deficiency, he assures them that

assistance will come at the very instant when it is needed. Frequently does it happen

that the Lord leaves believers destitute of the gift of eloquence, so long as he does

not require that they give him a testimony, but, when the necessity for it arrives,

585"N'ayez point de souci;" — "have no anxiety." 586"En sorte qu'il semblera quasi qu'ils foudroyent;" — "so that they will almost appear to thunder."

HARMONY OF THE EVANGELISTS

those who formerly appeared to be dumb are endued by him with more than ordinary

eloquence. Thus, in our own time, we have seen some martyrs, who seemed to be

almost devoid of talent, and yet were no sooner called to make a public profession

of their faith, than they exhibited a command of appropriate and graceful language

altogether miraculous.587

Yet it was not the will of Christ that the apostles should be free from all care: for it

was advantageous to them to have such a measure of anxiety, as to supplicate and

entreat that the Spirit might be given to them; but he desired to remove that deep

and uneasy thought which almost always tends to perplex and embarrass. So long

as men indulge in conjecture what is to take place, or whether this or the other thing

will happen, and do not rely on the providence of God, they are kept in a wretched

state of trouble and uneasiness. And, indeed, those who do not render such honor

to the providence of God, as to believe that it will seasonably relieve their wants,

deserve to be tormented in this manner.

587"Et de faict, nous avons veu de nostre temps aucuns martyrs, lesquels ayans este le reste de leur vie quasi muets, et n'ayans point de grace a parler, toutesfois quand Dieu les a appelez a rendre confession de leur foy devant les ennenmis, c'a este un miracle du don excellent qu'ils out eu de parlet et respondre pertinemment et avec grace." — "And, in fact, we have seen, in our own time, some martyrs who having been the rest of their life, as it were, dumb, and having no gracefulness of speech, yet when God called them to make confession of their faith before enemies, the excellent gift which they possessed, of speaking and replying appropriately and gracefully, was quite miraculous."

Matthew 10:21-25; Luke 6:40

MATTHEW 10:21-25; LUKE 6:40

Matthew 10:21-25

Luke 6:40

21. And the brother will deliver up the brother to death, and the father the son,

and the children will rise up against the parents, and will put them to death. 22.

And you will be hated by all on account of my name: but he who shall endure to the

end 588 will be saved. 23. And when they shall persecute you in this city, flee into

another: for verily I say unto you, You will not have gone over 589 all the cities of

Israel, till the Son of man bec ome. 24. The disciple is not above his master, nor the

servant above his lord. 25. It is enough for the disciple that he be as his master, and

that the servant be as his lord: if they have called the master of the house himself

Beelzebub, how much more his household servants?

40. The disciple is not above his master, but every one shall be to his master.

Matthew 10:21. And the brother will deliver up the brother to death. He first

gives warning what heavy calamities await them, and then adds a remarkable con-

sideration, which sweetens all their bitterness. First, he announces that those cir-

cumstances which other men find to be the means of protection, or from which they

obtain some relief, will prove to the disciples a fresh addition to their misery. Broth-

ers, who ought to assist them when oppressed, to stretch out their hand to them

amidst their distresses, and to watch over their safety, will be their mortal enemies.

It is a mistake however, to suppose that it happens to none but believers to be

delivered up to death by their brethren: for it is possible that a father may pursue his

son with holy zeal,590 if he perceives him to have apostatized from the true worship

of God; nay, the Lord enjoins us in such a case (Deuteronomy 13:9) to forget flesh and

blood, and to bestow all our care on vindicating the glory of his name.591 Whoever

588"Qui soustiendra, ou, tiendra bon, jusques k la fin;" — "he who shall endure, or hold out, even to the end."

589"Vous n'aurez point parachev, d'aller;" — "you will not have finished going." 590"Par un zele sainct et plaisant a Dieu;" — "by a zeal that is holy and pleasing to God." 591"De maintenir la gloire de son nom, a fin que punition soit faite de l'outrage commis contre sa majeste;" — "to maintam the glory of his name, that punishment may be inflicted on the outrage comnntted against his majesty."

HARMONY OF THE EVANGELISTS

has fear and reverence for God will not spare his own relatives, but will rather choose

that all of them should perish, if it be found necessary, than that the kingdom of

Christ should be scattered, the doctrine of salvation extinguished, and the worship

of God abolished. If our affections were properly regulated, there would be no other

cause of just hatred among us.

On the other hand, as Christ not only restores the kingdom of God, and raises

godliness to its full vigor, but even brings men back from ruin to salvation, nothing

can be more unreasonable than that the ministers of so lovely a doctrine should

be hated on his account. A thing so monstrous, and so contrary to nature, might

greatly distress the minds of simple men:592 but Christ foretells that it will actually

take place.

22. But he who endured to the end shall be saved This single promise ought

sufficiently to support the minds of the godly, though the whole world should rise

against them: for they are assured that the result will be prosperous and happy. If

those who fight under earthly commanders, and are uncertain as to the issue of the

battle, are carried forward even to death by steadiness of purpose, shall those who

are certain of victory hesitate to abide by the cause of Christ to the very last?

23. And when they shall persecute you. He anticipates an objection that might

arise. If we must encounter the resentments of the whole world, what shall be the

end of all this?593 Though it may not be safe for them to remain in any place, yet

Christ warns them not to despair, but, on the contrary, when they have been driven

from one place, to try whether their labors in some other place may be of any avail.

It is a mistake, however, to suppose that this is a bare permission: for it is rather

a command given to the disciples, what it is the will of Christ that they should do.

He who has sustained one persecution would willingly withdraw as a soldier who

has served his time. But no such exemption is granted to the followers of Christ,

who commands them to fulfill their whole course with unabated zeal. In short, the

apostles are enjoined to enter into fresh contests, and not to imagine that, when

they have succeeded in one or two cases, they have fully discharged their duty.

No permission is granted to them to flee to a retired spot, where they may remain

unemployed, but though their labor may have been unsuccessful in one place, the

Lord exhorts them to persevere.

And yet the command implies also a permission. As to avoiding persecution, it

ought to be understood in this manner: we must not condemn without distinction all

who flee, and yet it is not every kind of flight that is lawful. Some of the ancients

carried their zeal in this matter to an extreme and condemned flight as a species

of disavowal. Were this true, some part of the disgrace would fall on Christ and his

apostles. Again, if all without distinction are at liberty to flee, a good pastor could

not be distinguished from a hireling during a season of persecution. We must abide

by the moderation which Augustine recommends, when writing to Honoratus: No

man must quit his station through timidity, either by betraying the flock through

cowardice, or by giving an example of slothfulness; and yet no man must expose

592"Les gens simples, et d'esprit paisible;" — "simple people, and of peaceable dispositions." 593"Que sera ce a la fin, et que deviendrons-nous?" — "What shall be in the end, and what will become of us?"

JOHN CALVIN

himself precipitately, or at random. If a whole church is attacked, or if a part of

them is pursued to death, the pastor, whose duty it is to expose his life in place of

any individual among them, would do wrong in withdrawing. But sometimes it may

happen, that by his absence he will quell the rage of enemies, and thus promote the

advantage of the church. In such cases, the harmlessness of the dove must be his

guide, that effeminate persons may not seize on his conduct as an excuse for their

timidity: for the flesh is always too ingenious in avoiding what is troublesome.

For verily I say to you. These words cannot be understood in the sense which

some have given to them as relating to the first mission,594 but embrace the whole

course of their apostleship. But the difficulty lies in ascertaining what is meant by

the coming of the Son of man Some explain it as denoting such a progress of the

gospel, as may enable all to acknowledge that Christ is truly reigning, and that he

may be expected to restore the kingdom of David. Others refer it to the destruction

of Jerusalem, in which Christ appeared taking vengeance on the ingratitude of the

nation. The former exposition is admissible: the latter is too far-fetched. I look upon

the consolation here given as addressed peculiarly to the apostles. Christ is said to

come, when matters are desperate, and he grants relief. The commission which they

received was almost boundless: it was to spread the doctrine of the Gospel through

the whole world. Christ promises that he will come before they have traveled through

the whole of Judea: that is, by the power of his Spirit, he will shed around his reign

such luster, that the apostles will be enabled to discern that glory and majesty which

they had hitherto been unable to discover.

24. The disciple is not above his master By his own example he now exhorts them

to perseverance; and, indeed, this consolation is enough to banish all sadness, if we

consider that our lot is shared with the Son of God. To make us feel deeper shame,

he borrows a twofold comparison from what is customary among men. The disciple

reckons it honorable to be placed on a level with his master, and does not venture

to wish a higher honor, and again, servants do not refuse to share that condition to

which their masters willingly submit. In both respects, the Son of God is far above

us: for the Father has given to him the highest authority, and has bestowed on him

the office of a teacher. We ought, therefore, to be ashamed of declining what he did

not scruple to undergo on our account. But there is more need to meditate on these

words than to explain them: for, in themselves, they are sufficiently clear.

Luke 6:40. The disciple is not above his master, but every one shall be con-

formed to his master Luke gives this sentence without any connection, as if it had

been spoken abruptly in the midst of other discourses; but as Matthew explains very

clearly, in this passage, to what it relates, I have chosen not to insert it in any other

place. With respect to the translation, I have chosen neither to follow Erasmus nor

the old translator, and for the following reason: — The participle {κατηρτισμένος},

signifies perfect, but signifies also fit and suitable Now, as Christ is speaking, not

about perfection, but about resemblance, and must therefore mean, that nothing is

more suitable for a disciple than to be formed after the example of his master, the

594"Touchant le premier voyage, ou la premiere commission qu ont eue les apostres;" — "respecting the first journey, or the first commission which the apostles had."

HARMONY OF THE EVANGELISTS

latter meaning appeared to me to be more appropriate.

25. If they have called the master of the house Beelzebub This is equivalent to

calling himself Lord of the Church, as the apostle, when comparing him to Moses and

the prophets, (Hebrews 3:1,) says, that they were servants, but that he is the Son

and heir. Though he bestows on them the honor of calling them brethren, (Hebrews

2:11,) yet he is the first-born (Romans 8:29) and head of the whole church; and,

in short, he possesses supreme government and power. Nothing, therefore, can

be more unreasonable than to wish to be accounted believers, and yet to murmur

against God when he conforms us to the image of his Son, whom he has placed over

all his family. To what sort of delicacy do we pretend, if we wish to hold a place in his

house, and to be above the Lord himself? The general meaning is, that we carry our

delicacy and tenderness to excess, if we account it a hardship to endure reproaches

to which our Prince willingly submitted.

Beelzebub is a corrupted term, and would have been more correctly written

Baalzebub. This was the name given to the chief of the false gods of the Philistines,

who was worshipped by the inhabitants of Ekron, (2 Kings 1:2.) Baalim was the

name of the inferior deities, whom the Papists of our day call patrons. Now, as

Baalzebub means the patron of the fly, or of the flies, some have thought that he

was so called on account of the great multitude of flies in the temple, occasioned

by the number of sacrifices; but I rather conjecture that the assistance of the idol

was implored against the flies which infested that place. When Ahazlah, under the

influence of superstition, applied to him to be informed about his recovery, he gave

him this name, which would appear from that circumstance not to be a term of

reproach. But as the name gehenna was applied by holy men to hell, in order to

stamp that place with infamy, so, in order to express their hatred and detestation

of the idol, they gave the name Beelzebub to the devil. Hence we infer that wicked

men, for the purpose of rendering Christ detestable to the multitude, employed the

most reproachful term which they could invent, by calling him the devil, or, in other

words, the greatest enemy of religion. If we happen to be assailed by the same kind

of reproach, we ought not to think it strange, that what began in the head should

be completed in the members.

Matthew 10:26-31; Mark 4:22-23; Luke 8:17; 12:2-7

MATTHEW 10:26-31; MARK 4:22-23;

LUKE 8:17; 12:2-7

Matthew 10:26-31

Mark 4:22-23

Luke 8:17

26. Fear them not therefore: for nothing is covered that shall not be revealed,

and nothing is hid that shall not be known. 27. What I say to you in darkness speak

you in light: and what you hear in the ear proclaim on the housetops. 28. And fear

not those who kill the body, but cannot kill the soul: but rather fear him who can

destroy both soul and body in gehenna. 29. Are not two sparrows sold for a farthing,

and not one of them shall fall to the ground without your Father? 30. But even the

hairs of your head are all numbered. 31. Fear not therefore: you are of more value

than many sparrows.

22. For nothing is hid which shall not be revealed; and nothing is secret that shall

not come to light. 23. If any man have ears to hears, let him hear.

17. For there is nothing hid that shall not be revealed, and nothing concealed that

shall not be known and come to light.

Luke 12:2-7

2. For nothing is covered which shall not be laid open, and nothing is hid wich shall

not be known. 3. Therefore, those things which you have spoken in darkness shall

be heard in light: and what you have spoken in the ear in closets shall be proclaimed

on the housetops. 4. And I say to you my friends, Be not afraid of those who kill

the body, and after that have nothing more that they can do. 5. And I will show

you whom you should fear: fear him who, after that he hath killed, hath power to

throw into gehenna: yea, I say to you, Fear him. 6. Are not five sparrows sold for

two farthings, and not one of them is forgotten before God? 7. But even the hairs on

your head are all numbered: fear not therefore: you are of more value than many

sparrows.

Matthew 10:26. Fear them not therefore When the apostles saw the gospel so

greatly despised, and recollected the small number of believers, they might be apt

HARMONY OF THE EVANGELISTS

to throw away hope even for the future. Christ now meets this doubt, by declar-

ing that the gospel would be widely spread, would at length rise superior to all the

hindrances which might arise from men, and would become generally known. The

saying, nothing is covered that shall not be revealed, has some appearance of being

a proverb: but we restrict it in a special manner to the doctrine of salvation, which

Christ promises will be victorious, whatsoever may be the contrivances of men to

oppose it. Though he sometimes preached openly in the temple, yet, as his doc-

trine was rejected, it was still concealed in dark comers: but he declares that the

time for proclaiming it will come; which, we know, happened shortly afterwards. In

no part of the earth was there ever such thunder heard as the voice of the gospel,

which resounded through the whole world. As this promise ought to fill them with

courage, Christ exhorts them to devote themselves to it with boldness and perse-

verance, and not to be alarmed, though they see the gospel hitherto despised, but,

on the contrary, to become its zealous preachers.

The passage which I have taken from Mark was, perhaps, spoken at a different

time, and in a different sense: but as the sentences in that place are concise, I

have followed the meaning which appeared to me the most probable. After having

commanded the apostles to assemble burning lamps by sending out a bright light

to a great distance, he immediately afterwards adds, nothing is hidden which shall

not be revealed. Now the lamp of the gospel was kindled by the apostles, as it were

in the midst of darkness, that by their agency it might be raised on high, and shine

throughout the whole world. The passage in the eighth chapter of Luke's Gospel is

precisely alike. As to the passage in the twelfth chapter, there is no room to doubt

that it has the same meaning, though there is a difference in the words: for Christ

there commands the apostles to bring to light what they had spoken in darkness.

This means, that hitherto they had only spoken in whispers about the gospel, but

that their future preaching would be so public, that it would spread to the most

distant parts of the world.

28. And fear not those who kill the body To excite his disciples to despise death,

Christ employs the very powerful argument, that this frail and perishing lift ought to

be little regarded by men who have been created for a heavenly immortality. The

statement amounts to this, that if believers will consider for what purpose they were

born, and what is their condition, they will have no reason to be so earnest in desiring

an earthly life. But the words have still a richer and fuller meaning: for we are here

taught by Christ that the fear of God is dead in those men who, through dread of

tyrants, fall from a confession of their faith, and that a brutish stupidity reigns in

the hearts of those who, through dread of death, do not hesitate to abandon that

confession.

We must attend to the distinction between the two opposite kinds of fear. If the

fear of God is extinguished by the dread of men, is it not evident that we pay greater

deference to them than to God himself? Hence it follows, that when we have aban-

doned the heavenly and eternal life, we reserve nothing more for ourselves than to

be like the beasts that perish, (Psalm 49:12.) God alone has the power of bestowing

eternal life, or of inflicting eternal death. We forget God, because we are hurried

JOHN CALVIN

away by the dread of men. Is it not very evident that we set a higher value on

the shadowy life of the body595 than on the eternal condition of the soul; or rather,

that the heavenly kingdom of God is of no estimation with us, in comparison of the

fleeting and vanishing shadow of the present life?

These words of Christ ought therefore to be explained in this manner: *"Acknowl-

edge* that you have received immortal souls, which are subject to the disposal of

God alone, and do not come into the power of men. The consequence will be, that

no terrors or alarms which men may employ will shake your faith. "For how comes

it that the dread of men prevails in the struggle, but because the body is preferred

to the soul, and immortality is less valued than a perishing life?"

Luke 12:5. Yea, I say to you, Fear Him This is an emphatic,596 repetition of the

statement. Christ must be viewed as saying, that when we give way to the dread of

men, we pay no respect to God; and that if on the contrary we fear God, we have

an easy victory in our hands, so that no efforts of men will draw us aside from our

duty. The experience of every age shows the great necessity of this exhortation to

the ministers of Christ, and likewise to all believers in general: for there never was

a period when men did not rise furiously against God, and endeavor to overwhelm

the Gospel.597 All are not armed indeed with equal power to hold out to believers

the dread of death, but the greater number are animated by that savage ferocity,

which discovers itself as soon as an opportunity occurs. Frequently, too, Satan brings

forward giants, in whose presence the servants of Christ would fall down lifeless,

were it not that this doctrine fortifies them to maintain unshaken perseverance.

The two clauses being very closely related to each other, it is an incorrect view

which some unskilful persons take, by reading separately this clause, Fear them not

For Christ, (as we have already said,) in order to cure that wicked fear of men, which

draws us aside from the right path contrasts with it a devout and holy fear of God:

otherwise the consequence would not follow that, if we fear God, who is the Lord of

body and soul, we have no reason to fear men, whose power goes no farther than

the body. With regard to the statement that men have power to kill the body, Christ

made it by way of concession. God allows wicked men to enjoy such a degree of

liberty, that they are swelled with confidence in their own power, imagine that they

may attempt any thing, and even succeed in terrifying weak minds, as if they could

do whatever they pleased. Now the proud imaginations of wicked men, as if the life

of the godly were placed at their disposal, is utterly unfounded: for God keeps them

within limits, and restrains, whenever it pleases him, the cruelty and violence of their

attacks. And yet they are said to have power to kill by his permission, for he often

permits them to indulge their cruel rage. Besides, our Lord's discourse consists of

two parts. First, in order to instruct us to bear with composure the loss of the bodily

life, he bids us contemplate both eternal life and eternal death, and then arrives

gradually at this point, that the protection of our life is in the hand of God.

595"La vie de ce corps, laquelle n'est qu'une fumee;" — "the life of this body, which is but a vapor," (James 4:14.)

596"Emporte poids;" — "carries weight. 597"S'esforcans d'abattre et exterminer l'Evangile;" — "laboring to destroy and exterminate the Gospel."

HARMONY OF THE EVANGELISTS

Matthew 10:29. Are not two sparrows sold for a farthing? Christ proceeds far-

ther, as I have already hinted, and declares that tyrants, whatever may be their

madness, have no power whatever even over the body: and that therefore it is im-

proper in any persons to dread the cruelty of men, as if they were not under the

protection of God. In the midst of dangers, therefore, let us remember this second

consolation. As God is the guardian of our life, we may safely rely on his providence;

nay, we do him injustice, if we do not entrust to him our life, which he is pleased

to take under his charge. Christ takes a general view of the providence of God as

extending to all creatures, and thus argues from the greater to the less, that we

are upheld by his special protection. There is hardly any thing of less value than

sparrows, (for two were then sold for a farthing, or, as Luke states it, five for two

farthings,) and yet God has his eye upon them to protect them, so that nothing hap-

pens to them by chance. Would He who is careful about the sparrows disregard the

life of men?

There are here two things to be observed. First, Christ gives a very different ac-

count of the providence of God from what is given by many who talk like the philoso-

phers, and tell us that God governs the world, but yet imagine providence to be a

confused sort of arrangement, as if God did not keep his eye on each of the crea-

tures. Now, Christ declares that each of the creatures in particular is under his hand

and protection, so that nothing is left to chance. Unquestionably, the will of God is

contrasted with contingence or uncertainty598 , And yet we must not be understood

to uphold the fate of the Stoics,599 for it is one thing to imagine a necessity which is

involved in a complicated chain of causes, and quite another thing to believe that the

world, and every part of it, is directed by the will of God. In the nature of things, I do

acknowledge there is uncertainty:600 but I maintain that nothing happens through

a blind revolution of chance, for all is regulated by the will of God.

The second thing to be observed is, that we ought to contemplate Providence,

not as curious and fickle persons are wont to do, but as a ground of confidence

and excitement to prayer. When he informs us that the hairs of our head are all

numbered, it is not to encourage trivial speculations, but to instruct us to depend on

the fatherly care of God which is exercised over these frail bodies.

598"La volonte de Dieu est mise a l'opposite de ce que tels Philosophes appellent Contingence: par lequel mot ils signifient un accident qui vient de soy és choses, sans qu'il y ait une certaine conduite d'enhaut." — "The will of God is contrasted with what such Philosophers call Contingence: a term by which they denote an accident which comes of its own accord in events, without any fixed direction of it from above."

599We have formerly adverted to a leading tenet of the Stoics, that the distinction between pleasure and pain is imaginary, and that consequently the highest wisdom consists in being utterly unmoved by the events of life. The present allusion is to their notion of Fate, a mysterious and irresistible necessity, over which those beings whom they blindly worshipped were supposed to have as little control as the inhabitants of the earth. Calvin demonstrates that the serenity of a Christian differs not more widely from Stoical apathy, than the doctrine of a special Providence which is here taught by our Savior differs from Stoical Fate; that the believer in Providence adores the high and lofty One that inhabiteth, eternity, (Isaiah 57:15,) who hath, prepared His throne in the heavens, and whose kingdom ruleth over all, (Psalm 103:19;) and, far from viewing the will of God as swayed by a higher power, traces every event to the purpose of Him who worketh all things after the counsel of his own will, (Ephesians 1:11.) — Ed

600"Je confesse bien que si on regarde la nature des choses en soy, on trouvera qu'il y a quelque Contingence;" — "I readily acknowledge that, if the nature of things in itself be considered, it will be found that there is some uncertainty."

JOHN CALVIN

31. You are of more value This is true in general of all men, for the sparrows were

created for their advantage. But this discourse relates peculiarly to the sons of God,

who possess a far higher right than what they derive from creation. Now the rank

which belongs to men arises solely from the undeserved kindness of God.

Matthew 10:32-35; Mark 8:38; Luke 9:26; 12:8-9, 51-53

MATTHEW 10:32-35; MARK 8:38;

LUKE 9:26; 12:8-9, 51-53

Matthew 10:32-35

Mark 8:38

Luke 9:26

32. Whosoever therefore shall confess me before men, him will I also confess

before my Father, who is in heaven. 33. And whosoever shall deny me before men,

him will I also deny before my Father, who is in heaven. 34. Think not that I came to

send peace on the earth: I came not to send peace, but a sword. 35. For I have come

to set a man at variance against his father, and a daughter against her mother, and

a daughter-in-law against her mother-in-law. And the persons of a man's household

shall be his enemies.

38. For whosoever shall be ashamed of me and of my words in this adulterous

and sinful generation, of him will the Son of man be ashamed, when he shall come

in the glory of his Father with the holy angels.

26. For whosoever shall be ashamed of me, and of my words, of him will the Son

of man be ashamed, when he shall come in his own glory, 601 and [in the glory] of

the Father, and of the holy angels.

Luke 12:8-9, 51-53

8. And I say to you, Whosoever shall confess me before men, him will the Son

of man also confess before the angels of God. 9. And he who shall deny me before

men, will be denied before the angels of God.—(Same chapter.) 51. Do you suppose

that I came to send peace on earth? I tell you no; but division. 52. For henceforth

there will be five in one house divided, three against two, and two against three.

53. The father will be divided against the son, and the son against the father: the

mother against the daughter, and the daughter against the mother: the mother-in-

law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

Matthew 10:32. Whosoever therefore shall confess me He now applies to his

present subject what he formerly said in a general manner about contempt of death:

601"En sa majesté;" — -"in his majesty."

JOHN CALVIN

for we must struggle against the dread of death, that it may not keep us back from

an open confession of faith, which God strictly demands, and which the world cannot

endure. For this purpose the disciples of Christ must be bold and courageous, that

they may be always ready for martyrdom. Now confession of Christ, though it is

regarded by the greater part of men as a trifling matter, is here represented to be a

main part of divine worship, and a distinguished exercise of godliness. And justly is

it so represented: for if earthly princes, in order to enlarge and protect their glory,

and to increase their wealth, call their subjects to arms, why should not believers

maintain, at least in language, the glory of their heavenly King?

It is therefore certain that those persons extinguish faith, (as far as lies in their

powers) who inwardly suppress it, as if the outward profession of it were unnecessary.

With good reason does Christ here call us his witnesses, by whose mouth his name

shall be celebrated in the world. In other words, he intends that the profession of

his name shall be set in opposition to false religions: and as it is a revolting matter,

he enjoins the testimony which we must bear, that the faith of each person may not

remain concealed in the heart, but may be openly professed before men. And does

not he who refuses or is silent deny the Son of God, and thus banish himself from

the heavenly family?

A more public confession of faith, no doubt, is demanded from teachers than from

persons in a private station. Besides, all are not endued with an equal measure of

faith, and in proportion as any one excels in the gifts of the Spirit, he ought to go

before others by his example. But there is no believer whom the Son of God does not

require to be his witness. In what place, at what time, with what degree of frequency,

in what manner, and to what extent, we ought to profess our faith, cannot easily be

determined by a fixed rule: but we must consider the occasion, that not one of us

may fail to discharge his duty at the proper time. We must also ask from the Lord the

spirit of wisdom and courage, that under his direction we may know what is proper,

and may boldly follow whatever we shall have ascertained that he commands us.

Him will I also confess. A promise is added to inflame our zeal in this matter. But

we must attend to the points of contrast. If we draw a comparison between ourselves

and the Son of God, how base is it to refuse our testimony to him, when on his part

he offers his testimony to us by way of reward? If mortals, and men who are of no

worth, are brought into comparison with God and the angels and all the heavenly

glory, how much more valuable is that which Christ promises than that which he

requires? Although men are unbelieving and rebellious, yet the testimony which we

deliver to them is estimated by Christ as if it had been made in the presence of God

and of the angels.

Thus also by way of amplification, Mark and Luke602 add, in this adulterous and

sinful generation; the meaning of which is, that we must not imagine our labor to

be lost, because there is a want of proper disposition in our hearers. Now if any

one is not sufficiently moved by the promise, it is followed by an awful threatening.

When Christ shall make his appearance to judge the world, he will deny all who have

602This is a blunder: for the clause in question is not found in Luke, but in Mark only. The french version sets the matter right. — Ed.

HARMONY OF THE EVANGELISTS

basely denied him before men Let the enemies of the cross now go away, and flatter

themselves in their hypocrisy, when Christ blots their names out of the book of life:

for whom will God acknowledge as his children at the last day, but those who are

presented to him by Christ? But he declares that he will bear witness against them,

that they may not insinuate themselves on false grounds. When it is said that Christ

will come in the glory of the Father and of the angels, the meaning is, that his divine

glory will then be fully manifested; and that the angels, as they now surround the

throne of God, will render their services to him by honoring his majesty. The passage

from the twelfth chapter of Luke's Gospel corresponds to the text of Matthew. What

we have inserted out of the ninth chapter, and out of Mark, appears to have been

spoken at another time: but as the doctrine is quite the same, I have chosen to

introduce them together.

Luke 12:51. Do you suppose that I came to send peace on the earth? What

Christ has now demanded from his disciples any one of them would reckon it an

easy matter to give, if the whole world, with one consent, embraced the doctrine of

the Gospel. But as a considerable part of the world not only opposes but fights keenly

against it, we cannot confess Christ without encountering the resistance and hatred

of many. Christ therefore warns his followers to prepare for battle, for they must nec-

essarily fight for the testimony of truth. And here he meets two stumbling-blocks,

which otherwise would greatly have distressed weak minds. The prophets every-

where promise that there will be peace and tranquillity under the reign of Christ.

What then were his disciples entitled to expect but that, wherever they went, all

would instantly be at peace? Now as Christ is called our peace, (Ephesians 2:14,)

and as the Gospel reconciles us to God, it follows, that he also establishes a brotherly

harmony amongst us. The kindling of wars and contentions in the world where the

Gospel is preached, does not seem to agree with the predictions of the prophets,

and still less with the office of Christ, and with the nature of the Gospel.

But that peace which the prophets describe in lofty terms, is associated with faith,

and has no existence but among the sincere worshippers of God, and in the con-

sciences of the godly. To unbelievers it does not come, though it is offered to them;

nay, they cannot endure to be reconciled to God: and the consequence is, that the

message of peace excites in them a greater tumult than before. As Satan, who holds

a kingly power over the reprobate, is furious against the name of Christ, as soon as

the doctrine of the Gospel is proclaimed to them, their impiety, which formerly lay

asleep, acquires fresh vigor. Thus Christ, who properly speaking, is the author of

peace, becomes the occasion of disturbances in consequence of the wickedness of

men.

Let us hence learn how great is the depravity of corrupt nature, which not only

soils a gift so inestimable, but changes it into a most destructive evil. Meanwhile,

if tumults arise at the commencement of the reign of Christ, let us not be alarmed

at it, as if it were strange or unusual: for he compares his Gospel to a sword, and

says that it is {διαμερισμὸς}, separation Some think that this is intended to describe

the punishment which was inflicted on the despisers of the Gospel, by their rising

in hostility against each other. But the context shows, that Christ is here exhorting

JOHN CALVIN

his disciples to perseverance, though a good part of the world should be at variance

with them, and though their voice should be like a war-trumpet to call innumerable

enemies to arms.

Matthew 10:35 To set a man at variance Hence we see more clearly what was

stated a little before, that wars and tumults arise, contrary to the nature of the

Gospel, through the fault of wicked men. What Malachi says about John the Baptist,

[4:5,6] applies to all the ministers of Christ. They are sent for this purpose to turn

the hearts of the fathers to the children, and the hearts of the children to the fathers.

But in consequence of the malice of wicked men, those who were formerly combined

no sooner hear the voice of Christ than they separate into opposite parties, and

proceed so far as to break up the ties of relationship. In a word, Christ foretells that

the world will come to such a state of confusion, that all the bonds of kindred will

be treated with indifference, and humanity will be no longer regarded. When Micah

complains [7:6] that a man's enemies are the men of his own house, he deplores it

as a state of extreme and ruinous corruption. Christ declares that the same thing will

happen when his doctrine shall be published, which otherwise could not have been

believed. At the same time, he does not mean that this will uniformly take place,

as certain fretful persons foolishly imagine that it will be impossible for them to be

good disciples without forsaking parents, children, and wives. On the contrary, every

lawful bond of union is confirmed by unity of faith: only Christ warns his followers,

that when it does happen, they must not be alarmed.

Matthew 10:37-42; Mark 9:41; Luke 14:25-33

MATTHEW 10:37-42; MARK 9:41; LUKE 14:25-33

Matthew 10:37-42

Mark 9:41

Luke 14:25-32

37. He who loveth father or mother more than me is not worthy of me; and he

who loveth son or daughter more than me is not worthy of me. 38. And he who doth

not take his cross and follow me, 603 is not worthy of me. 39. He who findeth his life 604 shall lose it; and he who loseth his life for my sake shall find it. 605 40. He who

receiveth you receiveth me: and he who receiveth me receiveth him who sent me.

41. He who receiveth a prophet in the name of a prophet, shall receive a prophet's

reward: he who receiveth a righteous man in the name of a righteous man, shall a

righteous man's reward. 42. And whosoever shall give to one of these little ones to

drink a cup of cold water only, in the name of a disciple, verily, I say to you, he shall

not lose his reward.

41. For whosoever shall give to you to drink a cup of water in my name, because

you belong to Christ, verily I say to you, he shall not lose his reward.

25. And great multitudes went with him, and he turned, and said to them, 26. If

any man cometh to me, 606 and hateth not his father and mother, and wife and chil-

dren, and brothers and sisters, and even his own life also, he cannot be my disciple.

27. And whosoever doth not carry his cross and come after me cannot be my disci-

ple. 28. For who is there among you that wishes to build a tower, and does not first

sit down and count the cost, whether he have what is necessary to finish it? 29. Lest

after he hath laid the foundation, all who see him begin to mock him, 30. Saying,

this man began to build, and was not able to complete it. 31. Or what king, who is

setting out to make war against another king, does not first sit down and consider

whether or not he will be able, with ten thousand, to meet him who cometh against

him with twenty thousand? 32. Otherwise, while the other is still at a distance, he

603"Et vient apres moy;" — -"and cometh after me." 604"Qui aura trouve, ou, garde sa vie;" — "he who shall have found, or, protected, his life." 605"La trouvera, ou, gardera;" — "will find it, or, will protect it" 606"Si aucun vient avec moy;" — "if any man cometh with me."

JOHN CALVIN

sends an embassy, and requests conditions of peace. 33. So then every one of you

who forsaketh not all that he possesses, cannot be my disciple.

Matthew 10:37. He who loveth father or mother As it is exceedingly harsh, and

is contrary to natural feelings, to make enemies of those who ought to have been

in closest alliance with us, so Christ now says that we cannot be his disciples on

any other condition. He does not indeed enjoin us to lay aside human affections, or

forbid us to discharge the duties of relationship, but only desires that all the mutual

love which exists among men should be so regulated as to assign the highest rank

to piety. Let the husband then love his wife, the father his son, and, on the other

hand, let the son love his father, provided that the reverence which is due to Christ

be not overpowered by human affection. For if even among men, in proportion to the

closeness of the tie that mutually binds us, some have stronger claims than others,

it is shameful that all should not be deemed inferior to Christ alone. And certainly

we do not consider sufficiently, or with due gratitude, what it is to be a disciple of

Christ, if the excellence of this rank be not sufficient to subdue all the affections of

the flesh. The phrase employed by Luke is more harsh, if any man doth not hate his

father and mother, but the meaning is the same, "If the love of ourselves hinder us

from following Christ, we must resist it, courageously:" as Paul says,

what things were gain to me, those I counted loss for Christ, for whom I suffered

the loss of all things, (Philippians 3:7,8.)

38. He who doth not take up his cross From particular cases he proceeds to

general views, and informs us that we cannot be reckoned his disciples unless we

are prepared to endure many afflictions. If we are vexed and tormented by the

thought, that the gospel should set us at variance with our father, or our wife, or

our children, let us remember this condition, that Christ subjects all his disciples to

the cross Yet let us also bear in mind this consolation, that, in bearing the cross, we

are the companions of Christ, — which will speedily have the effect of allaying all

its bitterness. The reprobates are not less firmly bound to their cross, and cannot

with their most violent struggles shake it off; but as to those who are out of Christ

the cross is accursed, a mournful end awaits them. Let us therefore learn to connect

these two things, that believers must bear the cross in order to follow their Master;

that is, in order to conform to his example, and to abide by his footsteps like faithful

companions.

39. He who findeth his life Lest the former doctrine, which is very difficult and

troublesome to the flesh, should have little weight with us, Christ confirms it in two

ways by this statement. He affirms that persons of excessive caution and foresight,

when they look upon themselves as having very well defended their life, will be

disappointed and will lose it; and, on the other hand, that those who disregard their

life will sustain no loss, for they will recover it. We know that there is nothing which

men will not do or leave undone for the sake of life, (so powerful is that attachment

to it which is natural to us all;) and, therefore, it was necessary that Christ should

employ such promises and threatenings in exciting his followers to despise death.

To find the life means here to possess it, or to have it in safe keeping. Those who

are excessively desirous of an earthly life, take pains to guard themselves against

HARMONY OF THE EVANGELISTS

every kind of danger, and flatter themselves with unfounded confidence, as if they

were looking well to themselves, (Psalm 49:18:) but their life, though defended by

such powerful safeguards, will pass away; for they will at last die, and death will bring

to them everlasting ruin. On the other hand, when believers surrender themselves

to die, their soul, which appears to vanish in a moment, passes into a better life. Yet

as persons are sometimes found, who heedlessly lay down their life, either for the

sake of ambition or of madness, Christ expressly states the reason why we ought to

expose ourselves to death.

It is uncertain if the discourse, which is related by Luke, was delivered on another

occasion. There, too, our Lord exhorts his followers to bear the cross, but does

not dwell upon it at equal length. To support this sentiment he immediately adds

two comparisons, of which Matthew takes no notice: but as the subject treated is

substantially the same, I have not scrupled to introduce in this place what we find in

Luke.

Luke 14:28. For which of you, etc , That no one may think it hard to follow Christ

on the condition of renouncing all his desires, a useful warning is here given. We

must consider beforehand what the profession of the gospel demands. The reason

why many persons yield to very slight temptations is, that they have pictured to

themselves unmixed enjoyment, as if they were to be always in the shade and at

their ease. No man will ever become fit to serve Christ till he has undergone a long

preparation for warfare.

Now the comparisons are exceedingly adapted to this object. Building is a te-

dious and vexatious matter, and one that gives little satisfaction on account of the

expense. War, too, brings along with it many inconveniences, and almost threatens

destruction to the human race, so that it is never undertaken but with reluctance.

And yet the advantages of building are found to be sufficient to induce men to spend

their substance on it without hesitation; while necessity drives them to shrink from

no expenses in carrying on wars. But a far more valuable reward awaits those who

are the builders of the temple of God, and who fight under the banner of Christ: for

Christians do not labor for a temporary building, or fight for a passing triumph.

If a king find himself unable to endure the burden of a war,607 he prevents an

ignominious defeat by seeking peace with his adversary. The statements which our

Lord makes to this effect must not be applied to the present subject, in such a manner

as if we were to enter into any compromise with our spiritual foe, when our strength

and resources fail. It would be idle to treat parables as applying in every minute

point608 to the matter in hand. But our Lord simply means that we ought to be so

well prepared, as not to be taken by surprise for want of a proper defense, or basely

to turn our backs: for it is not every one of us who is a king, to carry on war under

his direction.

This doctrine reproves the rashness of those who foolishly proceed beyond their

607"Pour soustenir une guerre, et fournir l'argent qu'il faut" — "to support a war, and to supply the money that is required."

608"De vouloir esplucher tout par le menu, et rapporter tout jusqu'aux petits mots;" — "to wish to explain every thing minutely, and to make every thing apply down to the smallest words."

JOHN CALVIN

capacity, or flatter themselves without thinking of bearing the cross Yet we must

take care lest this meditation, to which Christ exhorts us, should fill us with alarm or

retard our progress. Many persons, not having from the outset laid their account with

suffering, relax their zeal through cowardice: for they cannot endure to be Christians

on any other condition than that of being exempted from the cross Others again,

when a condition that is harsh and unpleasant to the flesh is proposed to them, do

not venture to approach to Christ. But there is no good reason for being discouraged

by a knowledge of our poverty, for the Lord grants to us seasonable aid. I readily

acknowledge that, if we calculate the expense, we are all destitute of power to lay a

single stone, or to wield a sword against the enemy. But as the materials, expense,

arms, and forces, are supplied by the Lord out of heaven, no pretext on the score of

difficulty can be offered by our indifference or sloth. The design of Christ, therefore,

is to warn his followers to bear the cross, that they may prepare themselves with

courage.

Luke 14:33. So then every one of you This clause shows what is meant by the

calculation of expenses, with which Christ enjoins his followers to begin: it is to lead

them to consider that they must forsake all In vain do persons who are delighted with

an easy, indolent life, and with exemption from the cross, undertake a profession of

Christianity. Those persons are said to forsake all who prefer Christ so greatly, both

to their own life, and to all the wishes of the flesh, that nothing deters them from the

right course.

It would be absurd to insist on a literal interpretation of the phrase, as if no man

were a disciple of Christ, till he threw into the sea all that he possessed, divorced his

wife, and bade farewell to his children. Such idle dreams led foolish people to adopt

a monastic life, as if those who intend to come to Christ must leave off humanity.

Yet no man truly forsakes all that he possesses till he is prepared at every instant to

leave all, gives himself free and unconstrained to the Lord, and, rising above every

hindrance, pursues his calling. Thus the true self-denial which the Lord demands

from his followers does not consist so much in outward conduct as in the affections;

so that every one must employ the time which is passing over him without allowing

the objects which he directs by his hand to hold a place in his heart.

Matthew 10:40. He who receiveth you, receiveth me. A considerable portion

of the world may be opposed to the disciples of Christ, and the confession of their

faith may draw upon them universal hatred. Yet here is another consolation tending

to excite a very great number of persons to treat them with kindness. Whatever

is done to them, Christ does not hesitate to reckon as done to himself. This shows

how dearly he loves them, when he places to his own account the kind offices which

they have received. He is not speaking here about receiving the doctrine, but about

receiving the men. The latter meaning, I admit, arises out of the former, but we

must attend to the design of Christ. Perceiving that this was exceedingly adapted to

support their weakness, he intended to assure them that, if any one would receive

them in a friendly manner, and do them kind offices, he would be as highly pleased

as if their benevolence had been exercised towards his own person; and not only

so, but that in such a sacrifice God the Father would smell a sweet savor, (Genesis

HARMONY OF THE EVANGELISTS

8:21.)

41. He who receiveth a prophet He begins with the prophets, but at length comes

down to the lowest rank, and embraces all his disciples. In this manner he commends

all, without exception, who truly worship God and love the gospel. To receive a

person in the name of a prophet, or in the name of a righteous man, means to do

them good for the sake of honoring their doctrine, or of paying respect to piety.

Though God enjoins us to perform offices of kindness to all mankind, yet he justly

elevates his people to a higher rank, that they may be the objects of peculiar regard

and esteem.

Shall receive a prophet's reward This clause is variously interpreted by commen-

tators. Some think that it denotes a mutual compensation, or, in other words, that

spiritual benefits are bestowed on the prophets of God instead of temporal benefits.

But if this exposition is admitted, what shall we say is meant by the righteous man's

reward? Others understand it to mean, that those who shall be kind to them will

partake of the same reward which is laid up for prophets and righteous men. Some

refer it to the intercourse of saints, and suppose it to mean, that as by our kind ac-

tions we give evidence that we are one body with the servants of Christ, so in this

way we become partakers of all the blessings which Christ imparts to the members

of his body.

I consider it simply as denoting the reward which corresponds to the rank of the

person to whom kindness has been exercised; for Christ means that this will be a

remarkable proof of the high estimation in which he holds his prophets, and indeed

all his disciples. The greatness of the reward will make it evident, that not one kind

office which was ever rendered to them has been forgotten.

By way of amplification, he promises a reward to the very meanest offices of

kindness, such as giving them a cup of cold water, He gives the name of little ones

not only to those who occupy the lowest place, or are held in least estimation in the

Church, but to all his disciples, whom the pride of the world tramples under foot.

Mark 6:12-13; Luke 9:6

MARK 6:12-13; LUKE 9:6

Mark 6:12-13

Luke 9:6

12. And they departed, and preached 609 that men should repent. 13. And they

cast out many devils, and anointed with oil many diseased persons, and healed them.

6. And they departed, and we went round about through the villages 610 preach-

ing the Gospel, and healing everywhere.

Mark 6:12. And they departed, and preached. Matthew silently passes over

what the Apostles did. Mark and Luke relate that they proceeded to execute the

commission which they had received; and from their statements it appears more

clearly, that the office which Christ at that time bestowed upon them, as I have

formerly mentioned, was temporary, and indeed lasted but a few days. They tell

us that the Apostles went through the cities and villages: and they unquestionably

returned in a short time to their Master, as we shall find to be stated in another

passage.

The only matter that requires exposition here is the fact related by Mark, that they

anointed with oil many diseased persons Christ having conferred on them the power

of healing, it is asked, why did they apply oil? Some learned persons suppose that it

was a sort of medicine; and I acknowledge that in these countries the use of oil was

very common. But nothing is more unreasonable than to imagine, that the Apostles

employed ordinary and natural remedies, which would have the effect of obscuring

the miracles of Christ. They were not instructed by our Lord in the art and science of

healing, but, on the contrary, were enjoined to perform miracles which would arouse

all Judea. I think, therefore, that this anointing was a visible token of spiritual grace,

by which the healing that was administered by them was declared to proceed from

the secret power of God; for under the Law oil was employed to represent the grace

of the Spirit. The absurdity of an attempt to imitate the Apostles, by making the

anointing of the sick a perpetual ordinance of the Church, appears from the fact,

609"Eux donc estans partis prescherent;" — "they then having set out, preached." 610"Eux donc estans partis alloyent de village en village a l'entour;" — "they then having set out, went from village to village round about."

HARMONY OF THE EVANGELISTS

that Christ bestowed on the Apostles the gift of healing, not as an inheritance which

they should hand down to posterity, but as a temporary seal of the doctrine of the

Gospel. In our own day, the ignorance of the Papists is exceedingly ridiculous in

maintaining that their nasty unction, 611 by which they hurry to the grave persons

who are fast dying, is a Sacrament.

611The allusion is to extreme unction, (or last anointing,) which is one of the Seven Sacraments recognized by the Church of Rome. — Ed.

Matthew 11:1-6; Luke 7:18-23

MATTHEW 11:1-6; LUKE 7:18-23

Matthew 11:1-6

Luke 7:18-23

1. And it happened that when Jesus had made an end of commanding his twelve

disciples, 612 he departed thence to teach and to preach in their cities. 2. Now when

John had heard in the prison the works of Christ, he sent two of his disciples, 3. And

said to him, Art thou he who was to come, or do we look for another? 4. And Jesus

answering said to them, Go and relate to John those things which you hear and see.

5. The blind receive their sight, and the lame walk; the lepers are cleansed, and the

deaf hear; the dead are raised up, and the poor receive the message of the Gospel. 613 6. And blessed is he who shall not be offended at me.

18. And the disciples of John informed him of all these things; 19. And John called

to him two of his disciples and sent them to Jesus, saying, Art thou he who was to

come, or do we look for another? (Shortly afterwards.) 21. And in the same hour he

cured many of diseases and plagues, and evil spirits, and to many who were blind he

gave sight. 22. And he answering said to them, Go and relate to John those things

which you have heard and seen, that the blind see, the lame walk, the lepers are

cleansed, the deaf hear, the dead rise again, to the poor the Gospel is preached. 23.

And blessed is he who shall not be offended at me. 614

Matthew 11:1. And it happened that when Jesus had made an end In this pas-

sage Matthew means nothing more than that Christ did not desist from the exercise

of his office, while the Apostles were laboring in another direction. As soon, therefore,

as he sent them away, with the necessary instructions, to perambulate Judea, he

performed the duties of a teacher in Galilee. The word commanding, which Matthew

employs, is emphatic; for he means that they did not receive a commission to do

what they pleased, but were restricted and enjoined as to the statements which

612"Quand Iesus eut acheve de donner mandemens a ses douze disciples;" — "when Jesus had finished giving injunctions to his twelve disciples."

613"Et l'Evangile est annonce aux poures;" — "and the Gospel is preached to the poor." 614"Qui ne sera point scandalize, ou offense, en moy;" — "who shall not be scandalized, or offended, at me."

HARMONY OF THE EVANGELISTS

they should make, and the manner in which they should conduct themselves.

2. Now when John had heard. The Evangelists do not mean that John was excited

by the miracles to acknowledge Christ at that time as Mediator; but, perceiving that

Christ had acquired great reputation, and concluding that this was a fit and season-

able time for putting to the test his own declaration concerning him, he sent to him

his disciples. The opinion entertained by some, that he sent them partly on his own

account, is exceedingly foolish; as if he had not been fully convinced, or obtained dis-

tinct information, that Jesus is the Christ. Equally absurd is the speculation of those

who imagine that the Baptist was near death, and therefore inquired what message

he should carry, from Christ's mouth as it were, to the deceased fathers. It is very

evident that the holy herald of Christ, perceiving that he was not far from the end of

his journey, and that his disciples, though he had bestowed great pains in instructing

them, still remained in a state of hesitation, resorted to this last expedient for curing

their weakness. He had faithfully labored, as I have said, that his disciples should

embrace Christ without delay. His continued entreaties had produced so little ef-

fect, that he had good reason for dreading that, after his death, they would entirely

fall away; and therefore he earnestly attempted to arouse them from their sloth by

sending them to Christ. Besides, the pastors of the Church are here reminded of

their duty. They ought not to endeavor to bind and attach disciples to themselves,

but to direct them to Christ, who is the only Teacher. From the beginning, John had

openly avowed that he was not the bridegroom, (John 3:29.) As the faithful friend

of the bridegroom he presents the bride chaste and uncontaminated to Christ, who

alone is the bridegroom of the Church. Paul tells us that he kept the same object in

view, (2 Corinthians 11:2,) and the example of both is held out for imitation to all the

ministers of the Gospel.

3. Art thou he who was to come? John takes for granted what the disciples had

known from their childhood; for it was the first lesson of religion, and common among

all the Jews, that Christ was to come, bringing salvation and perfect happiness. On

this point, accordingly, he does not raise a doubt, but only inquires if Jesus be that

promised Redeemer; for, having been persuaded of the redemption promised in the

Law and the Prophets, they were bound to receive it when exhibited in the person

of Christ. He adds, Do we look for another? By this expression, he indirectly glances

at their sloth, which allowed them, after having been distinctly informed, to remain

so long in doubt and hesitation. At the same time, he shows what is the nature and

power of faith. Resting on the truth of God, it does not gaze on all sides, does not

vary, but is satisfied with Christ alone, and will not be turned to another.

4. Go and relate to John As John had assumed for the time a new character, so

Christ enjoins them to carry to him that message, which more properly ought to have

been addressed to his disciples. He gives an indirect reply, and for two reasons: first,

because it was better that the thing should speak for itself; and, secondly, because

he thus afforded to his herald a larger subject of instruction. Nor does he merely

supply him with bare and rough materials in the miracles, but adapts the miracles

to his purpose by quotations from the Prophets. He notices more particularly one

passage from the 35th, and another from the 61st, chapter of Isaiah, for the purpose

JOHN CALVIN

of informing John's disciples, that what the Prophets declared respecting the reign

of Christ was accomplished and fulfilled. The former passage contains a description

of Christ's reign, under which God promises that he will be so kind and gracious as

to grant relief and assistance for every kind of disease. He speaks, no doubt, of

spiritual deliverance from all diseases and remedies; but under outward symbols, as

has been already mentioned, Christ shows that he came as a spiritual physician to

cure souls. The disciples would consequently go away without any hesitation, having

obtained a reply which was clear and free from all ambiguity.

The latter passage resembles the former in this respect. It shows that the trea-

sures of the grace of God would be exhibited to the world in Christ, and declares

that Christ is expressly set apart for the poor and afflicted. This passage is pur-

posely quoted by Christ, partly to teach all his followers the first lesson of humility,

and partly to remove the offense which the flesh and sense might be apt to raise

against his despicable flock. We are by nature proud, and scarcely anything is much

valued by us, if it is not attended by a great degree of outward show. But the Church

of Christ is composed of poor men, and nothing could be farther removed from daz-

zling or imposing ornament. Hence many are led to despise the Gospel, because it is

not embraced by many persons of eminent station and exalted rank. How perverse

and unjust that opinion is, Christ shows from the very nature of the Gospel, since

it was designed only for the poor and despised. Hence it follows, that it is no new

occurrence, or one that ought to disturb our minds, if the Gospel is despised by all

the great, who, puffed up with their wealth, have no room to spare for the grace of

God. Nay, if it is rejected by the greater part of men, there is no reason to wonder;

for there is scarcely one person in a hundred who does not swell with wicked confi-

dence. As Christ here guards his Gospel against contempt, he likewise reminds us

who they are that are qualified to appreciate the grace of salvation which it offers to

them; and in this manner, kindly inviting wretched sinners to the hope of salvation,

raises them to full confidence.

5. The poor receive the message of the Gospel By the poor are undoubtedly

meant those whose condition is wretched and despicable, and who are held in no

estimation. However mean any person may be, his poverty is so far from being a

ground of despair, that it ought rather to animate him with courage to seek Christ.

But let us remember that none are accounted poor but those who are really such,

or, in other words, who lie low and overwhelmed by a conviction of their poverty.

6. And blessed is he who shall not be offended in me. By this concluding state-

ment Christ intended to remind them, that he who would adhere firmly and stead-

fastly to the faith of the Gospel must encounter offenses, which will tend to interrupt

the progress of faith. This is said by way of anticipation, to fortify us against of-

fenses; for we shall never want reasons for rejecting it, until our minds are raised

above every offense. The first lesson, therefore, to be learned is, that we must con-

tend with offenses, if we would continue in the faith of Christ; for Christ himself is

justly denominated a

rock of offense and stone of stumbling, by which many fall,

(1 Peter 2:8.)

HARMONY OF THE EVANGELISTS

This happens, no doubt, through our own fault, but that very fault is remedied,

when he pronounces those to be blessed who shall not be offended in him; from

which too we infer, that unbelievers have no excuse, though they plead the existence

of innumerable offenses. For what hinders them from coming to Christ? Or what

drives them to revolt from Christ? It is because he appears with his cross, disfigured

and despised, and exposed to the reproaches of the world; because he calls us to

share in his afflictions; because his glory and majesty, being spiritual, are despised

by the world; and in a word, because his doctrine is totally at variance with our

senses. Again, it is because, through the stratagems of Satan, many disturbances

arise, with the view of slandering and rendering hateful the name of Christ and the

Gospel; and because every one, as if on purpose, rears up a mass of offenses, being

instigated by not less malignity than zeal to withdraw from Christ. 615

615"Pource que tous non seulement sont bien aises de se retirer de Christ, mais aussi tachent malicieusement d'entrouver les moyens;" — "because not only are all strongly disposed to withdraw from Christ, but they even endeavor maliciously to discover the means of doing so."

Matthew 11:7-15; Luke 7:24-28

MATTHEW 11:7-15; LUKE 7:24-28

Matthew 11:7-15

Luke 7:24-28

7. And as they were departing, Jesus began to say to the multitudes concerning

John, What went you out into the wilderness to see? A reed, which is shaken by the

wind? 8. But what went you out to see? A man clothed in soft raiment? 616 Lo,

they who wear soft clothing are in the houses of kings. 9. But what went you out to

see? A Prophet? Yea, I say to you, and higher than a Prophet. 10. For this is he of

whom it is written, Lo, I send my messenger before thy face, who will prepare the

way before thee. 11. Verily, I say to you, Among those who are born of women, there

hath not arisen a greater than John the Baptist: yet he who is least in the kingdom

of heaven is greater than he. 12. And from the days of John the Baptist to this day,

the kingdom of heaven suffereth violence, and the violent take it by force. 13. For

all the Prophets and the Law itself prophesied until John. 14. And if you are willing

to receive it, 617 he is Elijah, who was to come. 15. He that hath ears to hear, let

him hear.

24. And when the messengers of John had departed, he began to say to the

multitude concerning John, What went you out into the wilderness to see? A reed,

which is shaken by the wind? 25. But what went you out to see? A man clothed

with soft garments? 618 Lo, they that live in magnificent attire, and in delicacies,

are in the courts of kings. 26. But what went you out to see? A Prophet? Yea, I say

to you, and more than a Prophet. 27. It is he of whom it is written, Lo, I send my

messenger 619 before my face, who will prepare the way before thee. 28. For I say

to you, Among those who are born of women, there is not a great Prophet than John

the Baptist; yet he that is least in the kingdom of God is greater than he.

Luke 16:16

616"Un homme vestu de precieux vestemens?" — "A man clothed with costly garments?" 617"Si vous le voulez recevoir, ou, et si vous voulez recevoir mon dire;" — "if you are willing to receive it, or, and if you are willing to receive my saying."

618"Vestu de precieux vestemens?" — "clothed with costly garments?" 619"Mon messager, ou, Angel;" — "my messenger, or, Angel."

HARMONY OF THE EVANGELISTS

16. The Law and the Prophets (were) till John: since that time the kingdom of God

is preached, and all press violently into it.

Matthew 11:7. And while they were departing Christ praises John before the

people, in order that they may state from recollection what they have heard from

him, and may give credit to his testimony. For his name was widely celebrated, and

men spoke of him in lofty terms: but his doctrine was held in less estimation, and

there were even few that waited on his ministrations. Christ reminds them, that

those who went out to see him in the wilderness lost their pains, if they did not

devoutly apply their minds and faculties to his doctrine. The meaning of the words,

you went out into the wilderness, is this: *"Your* journey would have been an act of

foolish and ridiculous levity, if you had not a fixed object in view. But it was neither

worldly splendor nor any sort of amusement 620 that you were in quest of: your

design was, to hear the voice of God from the mouth of the Prophet. If therefore you

would reap advantage from your undertaking, it is necessary that what he spoke

should remain fixed in your memory."

8. Clothed with soft garments Those who think that Christ here condemns the

extravagance of a court are mistaken. There are many other passages in which

luxury of dress, and excessive attention to outward appearance, are censured. But

this passage simply means, that there was nothing in the wilderness to attract the

people from every quarter; that every thing there was rude and unpolished, and

fitted only to inspire disgust; and that such elegance of dress as delights the eyes is

rather to be looked for in the courts of kings. 621

11. Verily I say to you These words not only maintain the authority of John, but

elevate his doctrine above the ancient prophets, that the people may keep in view

the right end of his ministry; for they mistook the design of his mission, and, in con-

sequence of this, derived almost no advantage from his discourses. Accordingly,

Christ extols and places him above the rank of the prophets, and gives the people

to understand that he had received a special and more excellent commission. When

he elsewhere says respecting himself that he was not a Prophet, (John 1:21,) this is

not inconsistent with the designation here bestowed upon him by Christ. He was,

no doubt, a Prophet, like others whom God had appointed in his Church to be ex-

pounders of the Law, and messengers of his will; but he was more excellent than

the Prophets in this respect, that he did not, like them, make known redemption at

a distance and obscurely under shadows, but proclaimed that the time of redemp-

tion was now manifest and at hand. Such too is the import of Malachi's prediction,

(Malachi 3:1,) which is immediately added, that the pre-eminence of John consisted

in his being the herald and forerunner of Christ; 622 for although the ancient Prophets

spoke of his kingdom, they were not, like John, placed before his face, to point him

out as present. As to the other parts of the passage, the reader may consult what

620"Ni autre passe-temps et amusement vain;" — "nor other pastime nor vain amusement." 621"Que pour voir de beaux vestemens et autres choses agencees bien proprement il faut plustost aller es Cours des Rois;" — "that in order to see fine dresses, and other things very neatly arranged, we must rather go to the courts of kings."

622"Pource qu'il est le Heraut marchant devant Christ pour luy faire honneur;" — "because he is the Herald marching before Christ to do him honor."

JOHN CALVIN

has been said on the first chapter of Luke's Gospel. 623

There hath not arisen Our Lord proceeds farther, and declares that the ministers of

the Gospel will be as far superior to John as John was superior to the Prophets. Those

who think that Christ draws a comparison between himself and John have fallen into

a strange blunder; for nothing is said here about personal rank, but commendation is

bestowed on the pre-eminence of office. This appears more clearly from the words

employed by Luke, there is not a greater Prophet; for they expressly restrict his

eminence to the office of teaching. In a word, this magnificent eulogium is bestowed

on John, that the Jews may observe more attentively the commission which he bore.

Again, the teachers who were afterwards to follow are placed above him, to show the

surpassing majesty of the Gospel above the Law, and above that preaching which

came between them. Now, as Christ intended to prepare the Jews for receiving the

Gospel, we ought also, in the present day, to be aroused to listen with reverence to

Christ speaking to us from the lofty throne of his heavenly glory; lest he take revenge

for our contempt of him by that fearful curse which he pronounces on unbelievers

by Malachi in the same passage.

The kingdom of heaven and the kingdom of God denote the new condition of the

Church, as in other passages which have already occurred; for it was promised that at

the coming of Christ all things would be restored. He that is least in the kingdom. The

Greek word {μικρότερος}, which I have rendered least, is in the comparative degree,

and signifies less; but the meaning is more clearly brought out, that all the ministers

of the Gospel are included. Many of them undoubtedly have received a small portion

of faith, and are therefore greatly inferior to John; but this does not prevent their

preaching from being superior to his, because it holds out Christ as having rendered

complete and eternal satisfaction by his one sacrifice, as the conqueror of death

and the Lord of life, and because it withdraws the veil, and elevates believers to the

heavenly sanctuary.

12. Since the days of John I have no doubt that Christ speaks honorably of the

majesty of the Gospel on this ground, that many sought after it with warm affection;

for as God had raised up John to be the herald of the kingdom of his Son, so the Spirit

infused such efficacy into his doctrine, that it entered deeply into the hearts of men

and kindled that zeal. It appears, therefore, that the Gospel, which comes forward in

a manner so sudden and extraordinary, 624 and awakens powerful emotions, must

have proceeded from God. But in the second clause is added this restriction, that

the violent take it by force The greater part of men were no more excited than if the

Prophets had never uttered a word about Christ, or if John had never appeared as

his witness; and therefore Christ reminds them, that the violence, of which he had

spoken, existed only in men of a particular class. The meaning therefore is, A vast

assembly of men is now collected, as if men were rushing violently forward to seize

the kingdom of God; for, aroused by the voice of one man, they come together in

crowds, and receive, not only with eagerness, but with vehement impetuosity, the

623Harmony, volume 1. p.20. 624"Laquelle tant soudainement gaigne les coeurs des hommes d'une facon non accoustumee, et y cause des mouvemens merveilleux;" — "which so suddenly gains the hearts of men in an unusual manner, and excites in them wonderful emotions."

HARMONY OF THE EVANGELISTS

grace which is offered to them. Although very many are asleep, and are no more

affected than if John in the wilderness were acting a play which had no reference to

them, yet many flock to him with ardent zeal. The tendency of our Lord's statement

is to show, that those who pass by in a contemptuous manner, and as it were with

closed eyes, the power of God, which manifestly appears both in the teacher and in

the hearers, are inexcusable. Let us also learn from these words, what is the true

nature and operation of faith. It leads men not only to give, cold and indifferent

assent when God speaks, but to cherish warm affection towards Him, and to rush

forward as it were with a violent struggle.

Luke 16:16. The Law and the Prophets were till John Our Lord had said that the

earnestness of the people was a prelude to those things which the Prophets had

foretold as to the future renovation of the Church. He now compares the ministry of

John to the Law and the Prophets "It is not wonderful," he tells us, "that God should

now act so powerfully on the minds of men; for he is not as formerly, seen at a

distance under dark shadows, but appears openly and at hand for the establishment

of his kingdom." Hence it follows, that those who obstinately reject John's doctrine

are less excusable than those who despised the Law and the Prophets

Matthew 11:13. All the Prophets and the Law itself Prophesied. The word proph-

esied is emphatic; for the Law and the Prophets did not present God before the eyes

of men, but represented him under figures and shadows as absent. The comparison,

we now perceive, is intended to show, that it is highly criminal in men to remain in-

different, when they have obtained a manifestation of the presence of God, who held

his ancient people in suspense by predictions. Christ does not class John with the

ministers of the Gospel, though he formerly assigned to him an intermediate station

between them and the Prophets. But there is no inconsistency here: for although

John's preaching was a part of the Gospel, it was little more than a first lesson.

14. And if you are willing to receive it He now explains more clearly in what

manner John began to preach the kingdom of God It was in the character of that

Elijah, who was to be sent before the face of God, (Malachi 4:5.) Our Lord's meaning

therefore is, that the great and dreadful day of the Lord, which Malachi described, is

now beheld by the Jews, when Elijah, who was there promised, discharges his office

as a herald. Again, by this exception, if you are willing to receive it, he glances

at their hardened obstinacy, in maliciously shutting their eyes against the clearest

light. But will he cease to be Elijah, if he shall not be received? Christ does not mean

that John's official character 625 depends on their approbation; but having declared

that he is Elijah, he charges them with carelessness and ingratitude, if he does not

obtain that respect to which he is entitled.

15. He that hath ears to hear, let him hear. We know that it is customary with

Christ to introduce this sentence, whenever he treats of subjects which are highly

important, and which deserve no ordinary attention. 626 He reminds us, at the same

time, of the reason why the mysteries of which he speaks are not received by all. It

is because many of his hearers are deaf, or at least have their ears closed. But now,

625"L'estat et la commission de Iean;" — "John's rank and commission." 626"Et qui ne doit pas estre escoutee par acquit;" — "and which ought not to be listened to in an indifferent manner."

JOHN CALVIN

as every man is hindered not only by his own unbelief, but by the mutual influence

which men exercise on each other, Christ here exhorts the elect of God, whose ears

have been pierced, to consider attentively this remarkable secret of God, and not to

remain deaf with unbelievers.

Matthew 11:16-19; Luke 7:29-35

MATTHEW 11:16-19; Luke 7:29-35

Matthew 11:16-19

Luke 7:29-35

16. But to what shall I compare this generation? It is like children, who sit in the

market-place, and call out to their companions, 17. And say, We have played on the

flute to you, and you have not danced; we have sung mournful airs to you, and you

have not lamented. 18. For John came neither eating nor drinking, and they say,

He hath a devil. 19. The Son of man came eating and drinking, and they say, Lo, a

man who is a glutton and a wine-bibber, 627 a friend to publicans and sinners; and

Wisdom is justified by her children.

29. And all the people hearing, and the publicans, justified God, having been

baptized with the baptism of John. 628 30. But Pharisees and Lawyers 629 despised 630 the counsel of God in themselves, 631 having not been baptized by him. 31.

And the Lord said, To what then shall I compare the men of this generation? and to

what are they like? 32. They are like children sitting in the market-place, and calling

out to each other, and saying, We have played on the flute to you, and you have not

danced; we have sung mournful airs to you, and you have not wept. 33. For John the

Baptist came neither eating bread nor drinking wine, and you say, He hath a devil.

34. The Son of man came eating and drinking, and you say, Lo, a man gluttonous

and a wine-bibber, a friend to publicans and sinners. 632 35. And Wisdom is justified

by all her children.

Luke 7:29. And all the people hearing. This part is left out by Matthew, though

it throws no small light on the connection of the words; for it was this circumstance

627"Gourmand et; yvrongne;" — "a glutton and a drunkard." 628"Et tout le peuple qui oyoit cela, et les Peagers qui estoyent baptizez du baptesme de Iean, iustiferent Dieu." — "And all the people who heard that, and the publicans who were baptized with the baptism of John, justified God."

629"Les Docteurs de la Loy;" — "the Doctors of the Law." 630"Reietterent le conseil de Dieu;" — "rejected the counsel of God." 631"En eux-mesmes, ou, a l'encontre d'eux-mesmes;" — "in themselves, or, against themselves."

632"Ami des Peagers et gens du mauvaise vie;" — "a friend of publican and persons of wicked life."

JOHN CALVIN

which gave rise to Christ's expostulation, when he perceived that the scribes per-

sisted so obstinately in despising God. The substance of this passage is, that the

common people and the publicans gave glory to God; while the Scribes, flatter-

ing themselves with confidence in their own knowledge, cared little for what Christ

said. At first sight, this tends only to obscure, and even to disfigure, the glory of the

Gospel, that Christ could not gather disciples to himself, except from the dregs and

offscourings of the people; while he was rejected by those who had any reputation

for holiness or learning. But the Lord intended, from the beginning, to hold out this

example, that neither the men of that age, nor even posterity, might judge of the

Gospel by the approbation of men; for we are all by nature inclined to this vice. And

yet nothing is more unreasonable than to submit the truth of God to the judgment

of men, whose acuteness and sagacity amounts to nothing more than mere vanity.

Accordingly, as Paul says, "God* hath chosen that part which is weak and foolish in

the eyes of the world, that he may cast down from its height whatever appears to be

mighty and wise," (1 Corinthians 1:27.) Our duty is to prefer this foolishness of God,*

to use Paul's expression, (1 Corinthians 1:25,) to all the display of human wisdom.

Justified God. This is a very remarkable expression. Those who respectfully em-

brace the Son of God, and assent to the doctrine which he has brought, are said

to ascribe righteousness to God. We need not therefore wonder, if the Holy Spirit

everywhere honors faith with remarkable commendations, assigns to it the highest

rank in the worship of God, and declares that it is a very acceptable service. For

what duty can be deemed more sacred than to vindicate God's righteousness? The

word justify applies generally, no doubt, to every thing connected with the praises of

God, and conveys the idea, that God is beheld with approbation, and crowned with

glory, by the people who embrace that doctrine of which He is the author. Now, since

faith justifies God, it is impossible, on the other hand, but that unbelief must be blas-

phemy against him, and a disdainful withholding of that praise which is due to his

name. This expression also teaches us, that men are never brought into complete

subjection to the faith until, disregarding the flesh and sense, they conclude that

every thing which comes from God is just and holy, and do not permit themselves

to murmur against his word or his works.

Having been baptized with the baptism of John. Luke means that the fruits of

the baptism which they had received were then beginning to appear; for it was a

useful preparation to them for receiving the doctrine of Christ. It was already an ev-

idence of their piety that they presented themselves to be baptized. Our Lord now

leads them forward from that slender instruction to a higher degree of progress, as

the scribes, in despising the baptism of John, shut against themselves, through their

pride, the gate of faith. If, therefore, we desire to rise to full perfection, let us first

guard against despising the very least of God's invitations, 633 and be prepared in

humility to commence with small and elementary instructions. Secondly, let us en-

deavor that, if our faith shall have a feeble beginning, it may regularly and gradually

increase.

633"Gardons premierement de mespriser un seul moyen par lequel Die nous convie;" — "let us first guard against despising a single method by which God invites us."

HARMONY OF THE EVANGELISTS

30. Despised the counsel of God within themselves. The counsel of God is men-

tioned by way of respect, as contrasted with the wicked pride of the scribes; for

the term counsel carries along with it a dignity, which protects the doctrine of God

against the contempt of men. Literally, Luke says, that they despised Against Them-

selves: and indeed I do not disapprove of the meaning which is preferred by some,

that the scribes were rebellious to their own destruction. But as Luke's narrative is

simple, and as the preposition {εἰς} is often used in the sense of {ἐν} I have cho-

sen rather to translate it, within themselves; as meaning, that although they did not

openly and expressly contradict, yet as they inwardly swelled with hidden pride, they

despised within themselves

31. To what shall I compare? He does not include all the men of his age, but

speaks particularly of the scribes and their followers. He charges them with this

reproach, that while the Lord endeavored, by various methods, to draw them to

himself, they repelled his grace with incorrigible obstinacy. He employs a compari-

son, which was probably taken from a common amusement of children; for there is

probability in the conjecture, that the children divided themselves into two bands,

and sang in that manner. And, indeed, I think that, in order to abase the pride of

the scribes, Christ intentionally borrowed from children the materials of his reproof:

thus declaring that, however distinguished they were, nothing more was necessary

to condemn them than a song which children were wont to sing in the market-place

for their amusement.

33. For John the Baptist came. Leading an austere life, he thundered out repen-

tance and severe reproofs, and sung, as it were, a plaintive song; while the Lord

endeavored, by a cheerful and sprightly song, to draw them more gently to the Fa-

ther. Neither of those methods had any success, and what reason could be assigned

except their hardened obstinacy? This passage also shows us, why so wide a differ-

ence existed, as to outward life, between Christ and the Baptist, though both had the

same object in view. Our Lord intended, by this diversity, and by assuming as it were

a variety of characters, to convict unbelievers more fully; since, while he yielded and

accommodated himself to their manners, he did not bend them to himself. But if the

men of that age are deprived of every excuse for repelling, with inveterate malice, a

twofold invitation which God had given them, we too are held guilty in their persons;

for God leaves not untried any sort of pleasing melody, or of plaintive and harsh

music, to draw us to himself, and yet we remain hard as stones. They called John a

demoniac, just as persons of unsound mind, or whose brain is disturbed, are usually

called madmen.

34. The Son of man came. To eat and drink means here nothing more than to live

in the customary way; as Christ says that John came neither eating nor drinking, be-

cause he confined himself to a peculiar diet, and even abstained from ordinary food.

This is more fully expressed by the words of Luke, neither eating bread nor drinking

wine. Those who think that the highest perfection consists in outward austerity of

life, and who pronounce it to be an angelical life when a person is abstemious, 634 or

mortifies himself by fasting, ought to attend to this passage. On this principle John

634"Quand un homme ne boira point de vin;" — "when a person will drink no wine."

JOHN CALVIN

would rank higher than the Son of God; but, on the contrary, we ought to maintain,

that

bodily exercise profiteth little, but godliness

is profitable to all things, (1 Timothy 4:8.)

And yet we must not make this a pretense for giving a loose rein to the flesh,

by indulging in luxuries and effeminacy: only we must beware of superstition, lest

foolish men, imagining that perfection lies in matters of a purely elementary nature,

neglect the spiritual worship of God. Besides, while Christ accommodated himself

to the usages of ordinary life, he maintained a sobriety truly divine, and did not

encourage the excesses of others by his dissimulation or by his example.

35. And Wisdom is justified This passage is variously explained by commentators.

Some maintain that Wisdom was acquitted by the Jews, because, conscious of guilt,

and judges of their own unbelief, they were compelled to acknowledge, that the

doctrine which they rejected was good and holy. By the children of Wisdom they

understand the Jews who boasted of that title. Others think that it was spoken in

irony: "It is in this manner that you approve of the Wisdom of God, of which you

boast that you are the children?" But as the Greek preposition {ἀπό} 635 does

not properly relate to an agent, some explain it, that Wisdom is acquitted by her

children, and is no longer under obligation to them, in the same manner as when

an inheritance is transferred to another. Thus Paul says, that Christ was justified

({δεδικαίωται}) from sin, (Romans 6:7,) because the curse of sin had no longer any

power over him.

Some interpret it more harshly, and with greater excess of freedom, to mean that

Wisdom is estranged from her children But granting that this were the import of the

Greek preposition, I look upon the other meaning as more appropriate, that Wisdom,

however wickedly she may be slandered by her own sons, loses nothing of her worth

or rank, but remains unimpaired. The Jews, and particularly the scribes, gave them-

selves out as children of the Wisdom of God; and yet, when they trod their mother

under their feet, they not only flattered themselves amidst such heinous sacrilege,

but desired that Christ should fall by their decision. Christ maintains, on the con-

trary, that, however wicked and depraved her children may be, Wisdom remains

entire, and that the malice of those who wickedly and malignantly slander her takes

nothing from her authority.

I have not yet brought forward that meaning which appears to my own mind the

most appropriate and natural. First, the words of Christ contain an implied contrast

between true children and bastards, who hold but an empty title without the reality;

and they amount to this: "Let those who haughtily boast of being the children of

Wisdom proceed in their obstinacy: she will, notwithstanding, retain the praise and

support of her own children. Accordingly, Luke adds a term of universality, by all her

children; which means, that the reluctance of the scribes will not prevent all the elect

of God from remaining steadfast in the faith of the Gospel. With respect to the Greek

word {ἀπό}, it undoubtedly has sometimes the same meaning as {ὑπό}. Not to men-

635"Le mot Grec que nous avons rendu par De;" — "the Greek word which we have translated by."

HARMONY OF THE EVANGELISTS

tion other instances, there is a passage in Luke's Gospel, (17:25,) where Christ says,

that he must suffer many things, {καὶ} {ἀποδοκιμασθὢναι} {ἀπὸ} {τὢς} {γενεᾶς}

{ταύτης}, and be rejected By this generation. Everybody will admit, that the form

of expression is the same as in the corresponding clause. 636 Besides, Chrysostom,

whose native language was Greek, passes over this matter, as if there were no room

for debate. Not only is this meaning more appropriate, but it corresponds to a former

clause, in which it was said, that God was justified by the people, (v. 29.) Although

many apostates may revolt from the Church of God, yet, among all the elect, who

truly belong to the flock, the faith of the Gospel will always remain uninjured.

636"On void bien que la ce mot De se rapporte a la personne qui fait, et non pas a celuy qui souffre;" — "It is very evident that the word By relates to the person that acts, and not to him who suffers."

Luke 10:1-12

1. And after these things the Lord appointed other seventy also, and sent them

two by two before his face into every city and place, to which he was to come 2. He

said, therefore to them, The harvest is indeed abundant, but the laborers are few;

pray ye, therefore, the Lord of the harvest to send out the laborers into his harvest

3. Go: behold, I send you as lambs among wolves. 4. Carry neither purse, nor bag

nor shoes, and salute no man by the way. 5. Into whatsoever house you shall enter,

first say, Peace be to this house. 6. And if the son of peace will remain upon it: but if

not, it will return to you. 7. And remain in the same house eating and drinking those

things which shall be given by them; 637 for the laborer is worthy of his hire. Go

not from house to house. 8. And into whatsoever city you shall enter, and they shall

receive you, eat those things which are set before you: 9. And cure the diseased who

are in it, and say to them, The kingdom of God is nigh to you. 10. And in whatsoever

city you shall enter, and they shall not receive you, go out into its streets and say,

11. Even the dust, which has cleaved to us from your city, we wipe off against you:

yet know this, that the kingdom of God is nigh to you. 12. I say to you, That in that

day it will be more tolerable for Sodom than for that day.

Luke 10:1. And after these things the Lord appointed That the Apostles had

returned to Christ before these seventy were substituted in their room, may be in-

ferred from many circumstances. The twelve, therefore, were sent to awaken in the

Jews the hope of an approaching salvation. After their return, as it was necessary

that higher expectation should be excited, others were sent in greater numbers, as

secondary heralds, to spread universally in every place the report of Christ's com-

ing. Strictly speaking, they received no commission, but were only sent by Christ

as heralds, to prepare the minds of the people for receiving his doctrine. As to the

number seventy, he appears to have followed that order to which the people had

already been long accustomed. We must bear in mind what has been already said

637"Mangeans et beuvans de ce qui sera mis devant vous;" — "eating and drinking of what shall be set before you."

HARMONY OF THE EVANGELISTS

about the twelve Apostles, 638 that as this was the number of the tribes when the

people were in a flourishing condition, so an equal number of apostles or patriarchs

was chosen, to reassemble the members of the lacerated body, that the restoration

of the Church might thus be complete.

There was a similar reason for these seventy. We know that Moses, finding him-

self insufficient for the burden, took seventy judges to be associated with him in

governing the people, (Exodus 18:22; 24:1.) But when the Jews returned from the

Babylonish captivity, they had a council or {συνέδριον}—which was corrupted into

Sanedrin 639 —consisting of seventy-two judges. As usually happens with such num-

bers, when they spoke of the council, they called them only the seventy judges; and

Philo assures us, that they were chosen out of the posterity of David, that there might

be some remaining authority in the royal line. After various calamities, this was the

finishing stroke, when Herod abolished that council, and thus deprived the people

of a legitimate share in the government. Now as the return from Babylon prefigured

a true and complete redemption, the reason why our Lord chooses seventy heralds

of his coming appears to be, to hold out the restoration of their fallen state; and as

the people were to be united under one head, he does not give them authority as

judges, but only commands them to go before him, that he may possess the sole

power. And sent them by two and two. He appears to have done so on account

of their weakness. There was reason to fear, that individually they would not have

the boldness necessary for the vigorous discharge of their office; and therefore, that

they may encourage one another, they are sent by two and two

2. The harvest is indeed abundant. I have explained this passage under the ninth

chapter of Matthew; 640 but it was proper to insert it again in this place, because it

is related for a different purpose. In order to stimulate his disciples the more power-

fully to apply with diligence to their work, he declares that the harvest is abundant:

and hence it follows, that their labor will not be fruitless, but that they will find, in

abundance, opportunities of employment, and means of usefulness. He afterwards

reminds them of dangers, contests, and annoyances, and bids them go and prepare

themselves for traversing with speed the whole of Judea. 641 In short, he repeats the

same injunctions which he had given to the Apostles; and, therefore, it would serve

no good purpose to trouble the reader here with many words, since a full exposition

of all these matters may be found in the passage already quoted. We may notice

briefly, however, the meaning of that expression, salute no man by the way. It in-

dicates extreme haste, when, on meeting a person in the way, we pass on without

speaking to him, lest he should detain us even for a short time. Thus, when Elisha

sent his servant to the Shunamite woman, he charged him not to salute any person

whom he met:

638Harmony, volume 1 p. 438. 639"Lequel les Grecs nomment Synedrion, et eux l'appeloyent par une prononciation corrompue Sanedrin;" — "which the Greeks denominate Synedrion, and which they, by a corrupt pronunciation, called Sanedrin."

640Harmony, volume 1 p. 421. 641"Et leur commande d'aller alaigrement et en diligence, a fin que bien tost ils ayent fait une course par tout le pays de Iudee;" — "and commands them to go with alacrity and diligence, that they may soon have performed a circuit through the whole country of Judea."

JOHN CALVIN

if thou meet any man, salute him not;

and if any salute thee, answer not again, (2 Kings 4:31.)

Christ does not intend that his disciples shall be so unkind 642 as not to deign

to salute persons whom they meet, but bids them hasten forward, so as to pass by

every thing that would detain them.

7. Eating and drinking those things which they shall give you This is another

circumstance expressly mentioned by Luke. By these words Christ not only enjoins

them to be satisfied with ordinary and plain food, but allows them to eat at another

man's table. Their plain and natural meaning is: "you will be at liberty to live at

the expense of others, so long as you shall be on this journey; for it is proper that

those for whose benefit you labor should supply you with food." Some think that

they were intended to remove scruples of conscience, that the disciples might not

find fault with any kind of food. 643 But nothing of this kind was intended, and it

was not even his object to enjoin frugality, but merely to permit them to accept of

a reward, by living, during this commission, at the expense of those by whom they

were entertained.

642"Si inhumains et mal-gracieux;" — "so barbarous and uncivil." 643"A fin que les disciples ne facent conscience d'aucune sorte de viande;" — "in order that the disciples may not make conscience of any kind of food."

Matthew 11:20-24; Luke 10:13-16

matthew 11:20-24; luke 10:13-16

Matthew 11:20-24

Luke 10:13-16

20. Then he began to upbraid the cities, in which most of his mighty works were

done, because they had not repented of crimes: 21. Woe to thee, Chorazin! woe

to thee, Bethsaida! for if the mighty works, which have been done in you, had

been done in Tyre and Sidon, they would have repented of their crimes long ago

in sackcloth and ashes. 22. But I say to you, It will be more tolerable for Tyre and

Sidon 644 in the day of judgment than for you. 23. And thou, Capernaum, which

art exalted even to heaven shall be cast down even to hell; for if the mighty works,

which have been done in thee, had been done in Sodom, it would have remained

until this day. 24. But I say to you, That it will be more tolerable for the land of

Sodom 645 in the day of judgment than for thee.

13. Woe to thee, Chorazin! woe to thee, Bethsaida! for if the might works, which

have been done in you, had been done in Tyre and Sidon, they would have long ago

repented, sitting in sackcloth and ashes. 14. But it will be more tolerable for Tyre and

Sidon in the judgment than for you. 646 15. And thou, Capernaum, which art exalted

even to heaven, shall be cast down even to hell. 16. He that heareth you heareth

me; and he that despiseth you despiseth me; and he that despiseth me despiseth

him that sent me.

Matthew 11:20. Then he began to upbraid. Luke states the time when, and the

reason why, Christ uttered such invectives against those cities. It was while he was

sending the disciples away into various parts of Judea, to proclaim, as they passed

along, that the kingdom of God was at hand. Reflecting on the ingratitude of those

among whom he had long discharged the office of a prophet, and performed many

wonderful works, without any good result, he broke out into these words, announcing

644"Que Tyr et Sidon seront plus doucement traittez;" — "that Tyre and Sidon will be treated more gently."

645"Que ceux de Sodome seront traittez plus doucement;" — "that those of Sodom will be treated more gently."

646"Pourtant Tyr et Sidon seront plus doucement traittez au Iugementque vous;" — "therefore Tyre and Sidon will be more gently treated in the Judgment than you."

JOHN CALVIN

that the time was now come, when he should depart to other cities, having learned,

by experience, that the inhabitants of the country adjoining that lake, among whom

he had begun to preach the Gospel and perform miracles, were full of obstinacy and

of desperate malice. But he says nothing about the doctrine, and reproaches them

that his miracles had not led them to repent. 647 The object which our Lord had

in view, in exhibiting those manifestations of his power, undoubtedly was to invite

men to himself; but as all are by nature averse to him, it is necessary to begin with

repentance. Chorazin and Bethsaida are well known to have been cities which were

situated on the lake of Gennesareth.

21. If those mighty works had been done in Tyre and Sidon. As Tyre and Sidon,

in consequence of their proximity, were at that time abhorred for their ungodliness,

pride, debauchery, and other vices, Christ employs this comparison for the express

purpose of making a deeper and more painful impression on his Jewish countrymen.

There was not one of them who did not look upon the inhabitants of Tyre and Sidon

as abominable despisers of God. It is, therefore, no small heightening of his curse,

when Christ says, that there would have been more hope of reformation from those

places in which there was no religion, than is to be seen in Judea itself.

Lest any should raise thorny questions 648 about the secret decrees of God, we

must remember, that this discourse of our Lord is accommodated to the ordinary

capacity of the human mind. 649 Comparing the citizens of Bethsaida, and their

neighbors, with the inhabitants of Tyre and Sidon, he reasons, not of what God fore-

saw would be done either by the one or by the other, but of what both parties would

have done, so far as could be judged from the facts. The exceedingly corrupt morals

and unrestrained debauchery of those cities might be ascribed to ignorance; for

there the voice of God had never been heard, nor had miracles been performed, to

warn them to repent. But in the cities of Galilee, which Christ upbraids, there was

a display of very hardened obstinacy in despising miracles, of which they had seen

a vast number without reaping any advantage. In short, the words of Christ convey

nothing more than that the inhabitants of Chorazin and Bethsaida go beyond those

of Tyre and Sidon in malice and incurable contempt of God.

And yet we have no right to contend with God, for having passed by others of

whom better hopes might have been entertained, and displaying his power before

some who were extremely wicked and altogether desperate. Those on whom he does

not bestow his mercy are justly appointed to perdition. If he withhold his word from

some, and allow them to perish, while, in order to render others more inexcusable,

he entreats and exhorts them, in a variety of ways, to repentance, who shall charge

him, on this account, with injustice? Let us, therefore, aware of our own weakness,

learn to contemplate this height and depth 650 with reverence; for it is intolerable

fretfulness and pride that is manifested by those who cannot endure to ascribe praise

647"Que par les miracles ils n'ont point esmeus pour se convertir a repentance;" — "that by the miracles they were not moved to be converted to repentance."

648"Des questions curieuses et diﬀiciles;" — "curious and diﬀicult questions." 649"A la capacite et apprehension commune de l'entendement humain;" — "to the ordinary capacity and apprehension of the human understanding."

650"Ceste hautesse et profondeur des iugemens de Dieu;" — "this height and depth of the judgments of God."

HARMONY OF THE EVANGELISTS

to the righteousness of God, except so far as it comes within the reach of their senses,

and who disdainfully reject those mysteries, which it was their duty to adore, simply

because the reason of them is not fully evident.

If the mighty works had been done. We have said that these words inform us

concerning the right use of miracles, though they likewise include doctrine; for Christ

did not remain silent, 651 while he was holding out to their view the power of the

Father; but, on the contrary, miracles were added to the Gospel, that they might

attend to what was spoken by Christ.

In sackcloth and ashes Repentance is here described by outward signs, the use

of which was at that time common in the Church of God: not that Christ attaches

importance to that matter, but because he accommodates himself to the capacity of

the common people. We know that believers are not only required to exercise repen-

tance for a few days, but to cherish it incessantly till death. But there is no necessity,

in the present day, for being clothed with sackcloth, and sprinkled with ashes; and,

therefore, there is not always occasion for that outward profession of repentance,

but only when, after some aggravated revolt, men turn to God. Sackcloth and ashes

are, no doubt, indications of guilt, for the purpose of turning away the wrath of the

Judge; 652 and therefore relate strictly to the beginning of conversion. But as men

testify by this ceremony their sorrow and grief, it must be preceded by hatred of

sin, fear of God, and mortification of the flesh, according to the words of Joel, (2:13,)

Rend your hearts and not your garments. We now see the reason why sackcloth and

ashes are mentioned by Christ along with repentance, when he speaks of Tyre and

Sidon, to the inhabitants of which the Gospel could not have been preached, without

condemning their past life, leaving nothing for them, but to betake themselves to

the wretched apparel of criminals for the sake of humbly beseeching pardon. Such,

too, is the reference of the word sitting, which is employed by Luke, Sitting in sack-

cloth and ashes; for it denotes *"lying* prostrate on the ground,"—a posture adapted

to express the grief of wretched persons, as is evident from many passages of the

Prophets.

23. And thou, Capernaum. He expressly addresses the city of Capernaum, in

which he had resided so constantly, that many supposed it to be his native place. It

was indeed an inestimable honor, that the Son of God, when about to commence his

reign and priesthood, had chosen Capernaum for the seat of his palace and sanctu-

ary. And yet it was as deeply plunged in its filth, as if there had never been poured

upon it a drop of Divine grace. On this account, Christ declares, that the punishment

awaiting it will be the more dreadful, in proportion to the higher favors which it had

received from God. It deserves our earnest attention in this passage, that the profa-

nation of the gifts of God, as it involves sacrilege, will never pass unpunished; and

that the more eminent any one is, he will be punished with the greater severity, if

he shall basely pollute the gifts which God has bestowed upon him; and above all,

an awful vengeance awaits us, if, after having received the spiritual gifts of Christ,

we treat him and his Gospel with contempt.

651"N'a pas eu cependant sa bouche close;" — "did not in the meantime keep his mouth shut." 652"A fin d'adoucir le Iuge, et destourner son iuste courroux;" — "in order to pacify the Judge, and to turn away his just wrath."

JOHN CALVIN

If they had been done in Sodom. We have already hinted, that Christ speaks

after the manner of men, and does not bring forth, as from the heavenly sanctuary, 653 what God foresaw would happen if he had sent a Prophet to the inhabitants of

Sodom. But if quarrelsome persons are not satisfied with this answer, every ground

of objection is removed by this single consideration, that although God had a remedy

in his power for saving the inhabitants of Sodom, yet in destroying them he was a

just avenger. 654

Luke 10:16. He that heareth you heareth me. It is a mistake to suppose that

this passage is a repetition of what we formerly met with in the Gospel of Matthew

10:40 he that receiveth you receiveth me 655 Then, Christ was speaking of persons,

but now, of doctrine. The former receiving had a reference to offices of kindness;

but now he recommends faith, which receives God in his Word. The general meaning

is, that the godliness of men is ascertained by the obedience of faith; 656 and that

those who reject the Gospel, though they may boast of being the most eminent of

the worshippers of God, give evidence that they wickedly despise him.

We must now attend to the design of Christ. As a considerable portion of the

world foolishly estimates the Gospel according to the rank of men, and despises it

because it is professed by persons of mean and despicable condition, our Lord here

contradicts so perverse a judgment. Again, almost all are so proud, that they do not

willingly submit to their equals, or to those whom they look down upon as inferior to

them. God has determined, on the other hand, to govern his Church by the ministry

of men, and indeed frequently selects the ministers of the Word from among the

lowest dregs of the people. It was, therefore, necessary to support the majesty of

the Gospel, that it might not appear to be degraded by proceeding from the lips of

men.

This is a remarkable commendation 657 of the outward ministry, when Christ de-

clares, that whatever honor and respect is rendered to the preaching of men, pro-

vided that the preaching be faithful, God acknowledges as done to Himself. In two

points of view, this recommendation is useful. Nothing ought to be a stronger en-

couragement to us to embrace the doctrine of the Gospel, than to learn that this is

the highest worship of God, and a sacrifice of the sweetest odor, to hear him speak-

ing by human lips, and to yield subjection to his word, which is brought to us by

men, in the same manner as if he were descending from heaven or making known

his will to us by angels. Again, our confidence is established, and all doubt is re-

moved, when we learn, that the testimony of our salvation, when delivered to us by

men whom God has sent, is not less worthy of credit, than if His voice resounded

653"Il ne vent point ici amener le conseil secret de Dieu;" — "he does not intend here to exhibit the secret purpose of God."

654"Que toutesfois, en les destruisant et damnant, il n'a rien fait qui empesche qu'il ne soit tousiours recognue iuste en sa punition et sa vengeance;" — "that notwithstanding, in destroying and condemning them, He has done nothing to prevent Him from being always acknowledged to be righteous in His punishment and in His vengeance."

655Harmony, volume 1 p. 475. 656"Que la crainte de Dieu qui est es hommes, se monstre par l'obeissance de la foy;" — "that the fear of God which is in men is manifested by the obedience of faith."

657"C'est donc une louange et recommendation singuliere;" — "it is then a singular praise and recommendation."

HARMONY OF THE EVANGELISTS

from heaven. To deter us, on the other hand, from despising the Gospel, he adds a

severe threatening:

He that despiseth you despiseth me; and he that despiseth me despiseth him that

sent me. Those who disdain to listen to ministers, however mean and contemptible

they may be, offer an insult, not to men only, but to Christ himself, and to God the

Father. While a magnificent eulogium is here pronounced on the rank of pastors, who

honestly and faithfully discharge their office, it is absurd in the Pope and his clergy

to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak

in such a manner, as to surrender into the hands of men the power which the Father

has given him, but only to protect his Gospel against contempt. Hence it follows,

that he does not transfer to the persons of men the honor which is due to himself,

but only maintains that it cannot be separated from his Word. If the Pope wishes

to be received, let him bring forward the doctrine by which he may be recognized

as a minister of Christ; but so long as he continues to be what he now is, a mortal

enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to

deck himself with borrowed feathers.

Luke 10:17-20

17. And the seventy returned with joy, saying, Lord, even the devils are subject

to us in thy name. 658 18. And he said to them, I beheld Satan falling from heaven

like lightning. 19. Lo, I give you power to tread on serpents and scorpions, and on

all the power of the enemy, and nothing shall hurt you. 20. Nevertheless, rejoice

not in this, that the spirits are subject to you; but rejoice, because your names are

written in heaven.

17. And the seventy returned. It is evident, that the faith of the seventy disciples

in the words of Christ had not been full and complete, when they returned, exulting

over it as a thing new and unexpected, that they had cast out devils by the power of

Christ. Nay, they had received this power accompanied by a command. At the same

time, I have no doubt that, when they departed, they were convinced that nothing

which the Master had said to them would fail of its accomplishment; but afterwards,

when the matter proceeded to an extent which surpassed their expectations, they

were astonished at the sight. 659 And this is frequently the case with believers,

that they receive from the word but a slight perception of the Divine power, and are

afterwards excited to admiration by actual experience. What was the nature of that

joy will more clearly appear from Christ's reply.

18. I beheld Satan From one instance Christ leads them to the whole class; for he

commanded his Gospel to be published for the very purpose of overturning Satan's

kingdom. 660 So then, while the disciples rested solely on that demonstration which

they had obtained from experience, Christ reminds them, that the power and efficacy

of their doctrine extends farther, and that its tendency is to extirpate the tyranny

which Satan exercises over the whole human race. We have now ascertained the

meaning of the words. When Christ commanded that his Gospel should be preached,

658"Par ton Nom;" — "by thy Name." 659"Ils furent esmerveillez et esbahis de voir cela advenir;" — "they were astonished and overwhelmed at seeing that happen."

660"A ceste fin de renverser et destruire;" — "for the very purpose of overthrowing and destroying."

HARMONY OF THE EVANGELISTS

he did not at all attempt a matter of doubtful result, but foresaw the approaching

ruin of Satan. 661 Now since the Son of God cannot be deceived, and this exercise

of his foresight relates to the whole course of the Gospel, we have no reason to

doubt, that whenever he raises up faithful teachers, he will crown their labor with

prosperous success.

Hence we infer, that our deliverance from the bondage of Satan is effected in

no other way than through the Gospel; and that those only make actual proficiency

in the Gospel, in whom Satan loses his power, so that sin is destroyed, and they

begin to live to the righteousness of God. We ought also to attend to the comparison

which he employs, that the thunder of the Gospel makes Satan fall like lightning; for

it expresses the divine and astonishing power of the doctrine, which throws down, in

a manner so sudden and violent, the prince of the world armed with such abundant

forces. It expresses also the wretched condition of men, on whose heads fall the

darts of Satan, who rules in the air, and holds the world in subjection under his feet,

till Christ appear as a Deliverer.

19. Lo, I give you power. This is said by way of admission. Christ does not affirm

that the gift of which they now boast is not illustrious, but reminds them, that they

ought to keep their eye chiefly on something loftier still, and not remain satisfied with

outward miracles. He does not altogether condemn their joy, as if it were groundless,

but shows it to be faulty in this respect, that they were immoderately delighted with

a temporal favor, and did not elevate their minds higher. To this disease even the

godly are almost all liable. Though the goodness of God is received by them with

gratitude, yet the acts of the Divine kindness do not assist them, as they ought to

do, by becoming ladders for ascending to heaven. This makes it necessary that the

Lord should, as it were, stretch out his hand to raise them up, that they may not rest

satisfied with the earth, but may aspire to heavenly renovation. The power of the

enemy is the name given by him to every kind of annoyance; for all that is hostile

to us is wielded against us by Satan. I do not mean that every thing which tends

to injure men is placed at his disposal; but that, being armed with the curse of God,

he endeavors to turn to our destruction all his chastisements, and seizes them as

weapons for the purpose of wounding us.

20. Your names are written. As it was the design of Christ to withdraw his disciples

from a transitory joy, that they might glory in eternal life, he leads them to its origin

and source, which is, that they were chosen by God and adopted as his children.

He might indeed have commanded them to rejoice that they had been regenerated

by the Spirit of God, (Titus 3:5,) and become new creatures in Christ, (2 Corinthians

5:17;) that they had been enlightened (Ephesians 1:18) in the hope of salvation,

and had received the earnest of the inheritance, (Ephesians 1:14.) But he intended

to point out, that the source from which all these benefits had flowed was the free

election of God, that they might not claim any thing for themselves. Reasons for

praising God are no doubt furnished by those acts of his kindness which we feel

661"Christ n'a point entreprins, ou essaye une chose a l'aventure, et de laquelle l'issue fust incertaine: mais a veu que la ruine de Satan s'en en-suyvroit;" — "Christ did not undertake or attempt a thing at random, and the result of which was uncertain; but saw that the ruin of Satan would follow from it."

JOHN CALVIN

within us; but eternal election, which is without us, shows more clearly that our

salvation rests on the pure goodness 662 of God. The metaphorical expression, your

names are written in heaven, means, that they were acknowledged by God as His

children and heirs, as if they had been inscribed in a register. 663

662"La pure et simple bonte;" — "the pure and simple goodness." 663"Comme s'ils estoyent escrits en une rolle, ou enregistrez en quelque livre;" — "as if they were written in a roll, or registered in some book."

Matthew 11:25-30; Luke 10:21-22

Matthew 11:25-30

Luke 10:21-22

25. At that time Jesus answering said, I acknowledge to thee, 664 O Father, Lord

of heaven and earth, that thou hast hid these things from the wise and prudent, and

hast revealed them to little children. 26. Undoubtedly, O Father, such was thy good

pleasure. 665 27. All things have been delivered to me by my Father; and none

knoweth the Son but the Father; and none knoweth the Father but the Son, and he

to whom the Son has chosen to reveal him. 666 28. Come to me, all that labor and

are burdened, and I will relieve you. 29. Take my yoke upon you, and learn of me,

that I am meek and lowly in heart, and you shall find rest in your souls. 30. For my

yoke is easy, and my burden is light.

21. In the same hour Jesus rejoiced in spirit, and said, I acknowledge to thee, 667

O Father, Lord of heaven and earth, that thou hast hid these things from the wise and

prudent, and hast revealed them to little children: certainly, O Father, it is because

such was thy good pleasure. 22. All things have been delivered to me by my Father,

and none knoweth who the Son is but the Father, and who the Father is but the Son,

and he to whom the Son shall choose to reveal him.

Matthew 11:25. Jesus answering. Though the Hebrew verb, answer, ({}ענה,) is

frequently employed even in the commencement of a discourse, yet in this passage

I consider it to be emphatic; for it was from the present occurrence that Christ took

occasion to speak. This is more fully confirmed by the words of Luke, that in the

same hour Jesus rejoiced in spirit Whence came that rejoicing? Was it not because

the Church, composed of poor and despised persons, was viewed by him as not less

precious and valuable than if all the nobility and high rank in the world had lent to

it their brilliancy? Let it be observed, also, that the discourse is addressed to the

664"Ie te ren graces;" — "I give thee thanks." 665"Il est ainsi, Pere, pourtant que ton bon plaisir a este tel;" — "it i so, O Father, because thy good pleasure was such."

666"Le Fils le vent reveler, ou, donner a cognoistre;" —"the Son chooses to reveal him, or, to make him known."

667"Ie to ren graces;" — "I give thee thanks."

JOHN CALVIN

Father, and consequently is marked by greater energy than if he had spoken to his

disciples. It was on their behalf, no doubt, and for their sake, that he gave thanks to

the Father, that they might not be displeased with the low and mean aspect of his

Church.

We are constantly looking for splendor; and nothing appears to us more incon-

gruous, than that the heavenly kingdom of the Son of God, whose glory is so mag-

nificently celebrated by the prophets, should consist of the dregs and offscourings

of the common people. And truly it is a wonderful purpose of God, that though he

has the whole world at his command, he chooses rather to select a peculiar peo-

ple to himself from among the contemptible vulgar, than from the nobility, whose

high rank would have been a greater ornament to the name of Christ. But here

Christ withdraws his disciples from a proud and haughty imagination, that they may

not venture to despise that mean and obscure condition of his Church, in which he

delights and rejoices. To restrain more fully that curiosity which is constantly spring-

ing up in the minds of men, he rises above the world, and contemplates the secret

decrees of God, that he may lead others to unite with him in admiring them. And

certainly, though this appointment of God contradicts our senses, we discover not

only blind arrogance, but excessive madness, if we murmur against it, while Christ

our Head adores it with reverence.

I acknowledge to thee, O Father 668 By these words he declares his acquiescence

in that decree of the Father, which is so greatly at variance with human senses.

There is an implied contrast between this praise, which he ascribes to the Father,

and the malicious slanders, or even the impudent barkings, of the world. We must

now inquire in what respect he glorifies the Father. It is because, while he was Lord

of the whole world, he preferred children and ignorant persons to the wise It has no

small weight, as connected with this subject, that he calls the Father Lord of heaven

and earth; for in this manner he declares that it is a distinction which depends entirely

on the will of God, 669 that the wise remain blind, while the ignorant and unlearned

receive the mysteries of the Gospel. There are many other passages of a similar

nature, in which God points out to us, that those who arrive at salvation have been

freely chosen by him, because he is the Creator and Governor of the world, and all

nations are his.

This expression implies two things. First, that all do not obey the Gospel arises

from no want of power on the part of God, who could easily have brought all the

creatures into subjection to his government. Secondly, that some arrive at faith,

while others remain hardened and obstinate, is accomplished by his free election;

for, drawing some, and passing by others, he alone makes a distinction among men,

whose condition by nature is alike. 670 In choosing little children rather than the

wise, he has a regard to his glory; for the flesh is too apt to rise, and if able and

learned men had led the way, it would soon have come to be the general conviction,

668"Ie to ren graces, que tu as cache;" — "I thank thee, that thou hast concealed." 669"Qu'il n'y a que le bon plaisir et vouloir de Dieu qui soit cause de ceste diversit," — "that it is only the good pleasure and will of God that is the cause of this diversity."

670"Desquels tous la condition est semblable de nature;" — "of all of whom the condition by nature is alike."

HARMONY OF THE EVANGELISTS

that men obtain faith by their skill, or industry, or learning. In no other way can the

mercy of God be so fully known as it ought to be, than by making such a choice,

from which it is evident, that whatever men bring from themselves is nothing; and

therefore human wisdom is justly thrown down, that it may not obscure the praise

of divine grace.

But it is asked, whom does Christ denominate wise? And whom does he denom-

inate little children? For experience plainly shows, that not all the ignorant and un-

learned on the one hand are enlightened to believe, and that not all the wise or

learned are left in their blindness. It follows, that those are called wise and prudent,

who, swelled with diabolical pride, cannot endure to hear Christ speaking to them

from above. And yet it does not always happen that God reprobates those who have

a higher opinion of themselves than they ought to have; as we learn from the in-

stance of Paul, whose fierceness Christ subdued. If we come down to the ignorant

multitude, the majority of whom display envenomed malice, we perceive that they

are left to their destruction equally with the nobles and great men. I do acknowl-

edge, that all unbelievers swell with a wicked confidence in themselves, whether

their pride be nourished by their wisdom, or by a reputation for integrity, or by hon-

ors, or by riches. But I consider that Christ here includes all who are eminent for

abilities and learning, without charging them with any fault; as, on the other hand,

he does not represent it to be an excellence in any one that he is a little child. True,

humble persons have Christ for their master, and the first lesson of faith is, Let no

man presume on his wisdom. But Christ does not speak here as to voluntary child-

hood. He magnifies the grace of the Father on this ground, that he does not disdain

to descend even to the lowest and most abominable, that he may raise up the poor

out of filth.

But here a question arises. As prudence is a gift of God, how comes it that it

hinders us from perceiving the brightness of God, which shines in the Gospel? We

ought, indeed, to remember what I have already said, that unbelievers corrupt all

the prudence which they possess, and that men of distinguished abilities are often

hindered in this respect, that they cannot submit to be taught. But with respect to

the present passage I reply: Though the sagacity of the prudent does not stand in

their way, they may notwithstanding be deprived of the light of the Gospel. Since

the condition of all is the same or alike, why may not God take this or that person

according to his pleasure? The reason why he passes by the wise and the great is

declared by Paul to be, that

God hath chosen the weak and foolish things of the world to confound the glory

of the flesh,

(1 Corinthians 1:27.)

Hence also we infer, that the statement made by Christ is not universal, when he

says, that the mysteries of the Gospel are hidden from the wise If out of five wise

men four reject the Gospel and one embraces it, and if, out of an equal number of

unlearned persons, two or three become disciples of Christ, this statement is fulfilled.

This is also confirmed by that passage in Paul's writings, which I lately quoted; for

he does not exclude from the kingdom of God all the wise, and noble, and mighty,

JOHN CALVIN

but only declares that it does not contain many of them.

The question is now solved. Prudence is not condemned as far as it is a gift of

God, but Christ merely declares that it has no influence in procuring faith. On the

other hand, he does not recommend ignorance, as if it rendered men acceptable

to God, but affirms that it does not hinder mercy from enlightening ignorant and

unlearned men with heavenly wisdom. It now remains to explain what is meant

by revealing and hiding. That Christ does not speak of the outward preaching may

be inferred with certainty from this circumstance, that he presented himself as a

Teacher to all without distinction, and enjoined his Apostles to do the same. The

meaning therefore is, that no man can obtain faith by his own acuteness, but only

by the secret illumination of the Spirit.

26. Undoubtedly, O Father This expression removes every pretense for that li-

centiousness of inquiry, to which we are continually excited. There is nothing which

we yield to God with greater difficulty, than that his will shall be regarded by us as

the highest reason and justice. 671 He frequently repeats, that his judgments are

a deep abyss, (Psalm 36:6;) but we plunge with headlong violence into that depth, 672 and if there is any thing that does not please us, we gnash our teeth, or murmur

against him, and many even break out into open blasphemies. On the contrary, our

Lord lays down to us this rule, that whatever God has determined must be regarded

by us as right. 673 This is sober wisdom, to acquiesce in the good pleasure of God

as alone equal to a thousand arguments. 674 Christ might indeed have brought

forward the causes of that distinction, if there were any; but he is satisfied with the

good pleasure of God, and inquires no farther why he calls to salvation little children

rather than others, and composes his kingdom out of an obscure flock. 675 Hence

it is evident, that men direct their fury against Christ, when, on learning that some

are freely chosen, and others are reprobated, by the will of God, they storm because

they find it unpleasant to yield to God. 676

27. All things have been delivered to me. The connection of this sentence with

the preceding one is not correctly understood by those commentators who think

that Christ intends nothing more than to strengthen the confidence of his disciples

for preaching the Gospel. My opinion is, that Christ spoke these words for another

reason, and with another object in view. Having formerly asserted that the Church

proceeds from the secret source of God's free election, he now shows in what manner

the grace of salvation comes to men. Many persons, as soon as they learn that none

671"Pour la derniere et souveraine raison, et pour Justice parfaite;" — "for the last and supreme reason, and for perfect justice."

672"Pour sonder ce qui y est;" — "to sound what is in it." 673"Que tout ce que Dieu a determine est bon et droict;" — "that all that God has determined is good and right."

674"Et cela est estre sage a sobriete, d'acquiescer au seul bon plaisir de Dieu, et nous y arrester paisiblement, plus que s'il y avoit dix mille raisons devant nos yeux;" — "and this is to be wise to sobriety, to acquiesce in the good pleasure of God, and to rest calmly upon it, more than if there were ten thousand arguments before our eyes."

675"D'une troupe de gens incognus, et de petite estime;" — "from a flock of persons unknown and little esteemed."

676"Vienent incontinent a tempester, pource quil leur fasche que Dieu ait le dernier mot;" — "come immediately to storm, because it gives them uneasiness that God should have the last word."

HARMONY OF THE EVANGELISTS

are heirs of eternal life but those whom God chose before the foundation of the world,

(Ephesians 1:4,) begin to inquire anxiously how they may be assured of God's secret

purpose, and thus plunge into a labyrinth, from which they will find no escape. Christ

enjoins them to come direct to himself, in order to obtain certainty of salvation. The

meaning therefore is, that life is exhibited to us in Christ himself, and that no man will

partake of it who does not enter by the gate of faith. We now see that he connects

faith with the eternal predestination of God, — two things which men foolishly and

wickedly hold to be inconsistent with each other. Though our salvation was always

hidden with God, yet Christ is the channel through which it flows to us, and we receive

it by faith, that it may be secure and ratified in our hearts. We are not at liberty then

to turn away from Christ, unless we choose to reject the salvation which he offers to

us.

None knoweth the Son. He says this, that we may not be guided by the judgment

of men, and thus form an erroneous estimate of his majesty. The meaning therefore

is, that if we wish to know what is the character of Christ, we must abide by the

testimony of the Father, who alone can truly and certainly inform us what authority

he hath bestowed upon him. And, indeed, by imagining him to be what our mind,

according to its capacity, conceives of him, we deprive him of a great part of his

excellence, so that we cannot know him aright but from the voice of the Father That

voice alone would undoubtedly be insufficient without the guidance of the Spirit; for

the power of Christ is too deep and hidden to be attained by men, until they have

been enlightened by the Father We must understand him to mean, not that the Father

knoweth for himself, but that He knoweth for us to reveal him to us.

But the sentence appears to be incomplete, for the two clauses do not correspond

to each other. Of the Son it is said, that none knoweth the Father except himself,

and he to whom he shall be pleased to reveal him Of the Father nothing more is

said than this, that He alone knoweth the Son. Nothing is said about revelation. I

reply, that it was unnecessary to repeat what he had already said; for what else is

contained in the previous thanksgiving, than that the Father hath revealed the Son

to those who approve of him? When it is now added that He alone knoweth the Son,

it appears to be the assigning of a reason; for this thought might, have occurred,

What neccessity was there that the Son, who had openly exhibited himself to the

view of men, should be revealed by the Father? We now perceive the reason why

it was said, that none knoweth the Son but the Father only It now remains that we

attend to the latter clause:

None knoweth the Father except the Son, and he to whom the Son shall be pleased

to reveal him. This is a different kind of knowledge from the former; for the Son is

said to know the Father, not because he reveals Him by his Spirit, but because,

being the lively image of Him, he represents Him visibly in his own person. At the

same time, I do not exclude the Spirit, but explain the revelation here mentioned as

referring to the manner of communicating information. This agrees most completely

with the context; for Christ confirms what he had formerly said, that all things had

been delivered to him by his Father, by informing us that the fullness of the Godhead

JOHN CALVIN

dwelleth in him, (Colossians 2:9.) The passage may be thus summed up: 677 First,

it is the gift of the Father, that the Son is known, because by his Spirit he opens

the eyes of our mind to discern the glory of Christ, which otherwise would have

been hidden from us. Secondly, the Father, who dwells in inaccessible light, and is

in himself incomprehensible, is revealed to us by the Son, because he is the lively

image of Him, so that it is in vain to seek for Him elsewhere. 678

28. Come to me all that labor He now kindly invites to himself those whom he

acknowledges to be fit for becoming his disciples. Though he is ready to reveal the

Father to all, yet the greater part are careless about coming to him, because they

are not affected by a conviction of their necessities. Hypocrites give themselves no

concern about Christ, because they are intoxicated with their own righteousness,

and neither hunger nor thirst (Matthew 5:6) for his grace. Those who are devoted to

the world set no value on heavenly life. It would be in vain, therefore, for Christ to

invite either of these classes, and therefore he turns to the wretched and afflicted. He

speaks of them as laboring, or groaning under a burden, and does not mean generally

those who are oppressed with grief and vexations, but those who are overwhelmed

by their sins, who are filled with alarm at the wrath of God, and are ready to sink under

so weighty a burden. There are various methods, indeed, by which God humbles his

elect; but as the greater part of those who are loaded with afflictions still remain

obstinate and rebellious, Christ means by persons laboring and burdened, those

whose consciences are distressed by their exposure to eternal death, and who are

inwardly so pressed down by their miseries that they faint; for this very fainting

prepares them for receiving his grace. He tells us that the reason why most men

despise his grace is, that they are not sensible of their poverty; but that there is no

reason why their pride or folly should keep back afflicted souls that long for relief.

Let us therefore bid adieu to all who, entangled by the snares of Satan, either are

persuaded that they possess a righteousness out of Christ, or imagine that they are

happy in this world. Let our miseries drive us to seek Christ; and as he admits none to

the enjoyment of his rest but those who sink under the burden, let us learn, that there

is no venom more deadly than that slothfulness which is produced in us, either by

earthly happiness, or by a false and deceitful opinion of our own righteousness and

virtue. Let each of us labor earnestly to arouse himself, first, by vigorously shaking

off the luxuries of the world; and, secondly, by laying aside every false confidence.

Now though this preparation for coming to Christ makes them as dead men, 679

yet it ought to be observed, that it is the gift of the Holy Spirit, because it is the

commencement of repentance, to which no man aspires in his own strength. Christ

did not intend to show what man can do of himself, but only to inform us what must

be the feelings of those who come to him.

677"Tout ce passage revient a ces deux points;" — "the whole of this passage amounts to these two points."

678"En sorte que c'est temps perdu de le chercher ailleurs;" — "so that it is lost time to seek him elsewhere."

679"Combien que ceste preparation a recevoir la grace de Christ despouille desia entierement les hommes, et monstre qu'ils sont du tout vuides de vertu;" — "though this preparation for receiving the grace of Christ already strips men entirely, and shows that they are wholly devoid of virtue."

HARMONY OF THE EVANGELISTS

They who limit the burden and the labor to ceremonies of the Law, take a very

narrow view of Christ's meaning. I do acknowledge, that the Law was intolerably

burdensome, and overwhelmed the souls of worshippers; but we must bear in mind

what I have said, that Christ stretches out his hand to all the afflicted, and thus lays

down a distinction between his disciples and those who despise the Gospel. But

we must attend to the universality of the expression; for Christ included all, without

exception, who labor and are burdened, that no man may shut the gate against

himself by wicked doubts. 680 And yet all such persons are few in number; for,

among the innumerable multitude of those that perish, few are aware that they are

perishing. The relief which he promises consists in the free pardon of sins, which

alone gives us peace.

29. Take my yoke upon you. Many persons, we perceive, abuse the grace of Christ

by turning it into an indulgence of the flesh; and therefore Christ, after promising

joyful rest to wretchedly distressed consciences, reminds them, at the same time,

that he is their Deliverer on condition of their submitting to his yoke. He does not, he

tells us, absolve men from their sins in such a manner, that, restored to the favor of

God, they may sin with greater freedom, but that, raised up by his grace, they may

also take his yoke upon them, and that, being free in spirit, they may restrain the

licentiousness of their flesh. And hence we obtain a definition of that rest of which

he had spoken. It is not at all intended to exempt the disciples of Christ from the

warfare of the flesh, that they may enjoy themselves at their ease, but to train them

under the burden of discipline, and keep them under the yoke.

Learn of me It is a mistake, I think, to suppose that Christ here assures us of

his meekness, lest his disciples, under the influence of that fear which is usually

experienced in approaching persons of distinction, should remain at a distance from

him on account of his Divine glory. It is rather his design to form us to the imitation

of himself, because the obstinacy of the flesh leads us to shrink from his yoke as

harsh and uneasy. Shortly afterwards, he adds, (verse 30,) my yoke is easy But how

shall any man be brought willingly and gently to bend his neck, unless, by putting

on meekness, he be conformed to Christ? That this is the meaning of the words

is plain; for Christ, after exhorting his disciples to bear his yoke, and desirous to

prevent them from being deterred by its difficulty, immediately adds, Learn of me;

thus declaring that, when his example shall have accustomed us to meekness and

humility, we shall no longer feel his yoke to be troublesome. To the same purpose

he adds, I will relieve you So long as the flesh kicks, we rebel; and those who refuse

the yoke of Christ, and endeavor to appease God in any other manner, distress and

waste themselves in vain. In this manner, we see the Papists wretchedly torturing

themselves, and silently enduring the dreadful tyranny under which they groan, that

they may not bow to the yoke of Christ.

680"Par une desfiance et facon perverse de douter;" — "by a distrust and wicked manner of doubting."

Matthew 12:1-8; Mark 2:23-28; Luke 6:1-5

Matthew 12:1-8

Mark 2:23-28

Luke 6:1-5

1. At that time Jesus was passing through the corn-fields on the Sabbath; 681 and

his disciples were hungry, and began to pluck the ears of corn, and to eat. 2. But

when the Pharisees saw it, they said to him, Lo, thy disciples do what it is not lawful

to do on the Sabbath. 3. But he said to them, Have you not read what David did,

when he was hungry, and those who were with him? 4. How he entered into the

house of God, and ate the shew-bread, which it was not lawful for him to eat, nor

for those who were with him, but for the priests alone? 5. Or have you not read in

the Law, that on the Sabbath the priests in the temple profane the temple, and are

free from blame? 682 6. But I say to you, That one greater than the temple is in

this place. 7. But if you knew what that is, I choose mercy, and not sacrifice, you

would not have condemned the innocent. 8. For the Son of man is Lord even of the

Sabbath.

23. And it happened, that he was passing through the corn-fields, and his disciples

began to pluck the ears of corn as they went along. 24. And the Pharisees said to him,

Lo, why do they on the Sabbath what is not lawful? 25. And he said to them, Have

you not read what David did, when he had need, and was hungry, and those who

were with him? 26. How he entered into the house of God in the time of Abiathar, the

high-priest, and ate the shew-bread, which it is not lawful to eat but for the priests,

and gave also 683 to those who were with him? 27. And he said to them, The Sabbath

was made for man, and not man for the Sabbath. 28. Therefore the Son of man is

Lord even of the Sabbath.

1. And it happened that, on the second-first Sabbath, he was passing through

the cornfields; and his disciples were plucking ears of corn, and were eating, rubbing

them in their hands. 2. And some of the Pharisees said to them, Why do you do

681"Un iour du Sabbath;" — "on a Sabbath-day." 682"Et n'en sont point reprehensibles;" — "and are not blameable for it." 683"Et en donna aussi;" — "and gave of it also."

HARMONY OF THE EVANGELISTS

what it is not lawful to do on the Sabbath? 3. And Jesus answering saith to them,

Have you not read even this which David did when he was hungry, and those who

were with him? 4. How he entered into the house of God, and took the shew-bread,

and ate it, and gave also to those who were with him, which it is not lawful to eat

but only for the priests? 5. And he said to them, The Son of man is Lord even of the

Sabbath.

Matthew 12:1. Jesus was walking on the Sabbath It was the design of the Evan-

gelists, in this history, to show partly what a malicious disposition the Pharisees had,

and partly how superstitiously they were attached to outward and slight matters, so

as to make holiness to consist in them entirely. They blame the disciples of Christ

for plucking the ears of corn on the Sabbath, during their journey, when they were

pressed with hunger, as if, by so doing, they were violating the Sabbath. The keeping

of the Sabbath was, indeed, a holy thing, but not such a manner of keeping it as they

imagined, so that one could scarcely move a finger without making the conscience to

tremble. 684 It was hypocrisy, therefore, that made them so exact in trifling matters,

while they spared themselves in gross superstitions; as Christ elsewhere upbraids

them with

paying tithe of mint and anise, and neglecting the

important matters of the Law, (Matthew 23:23.)

It is the invariable practice of hypocrites to allow themselves liberty in matters

of the greatest consequence, and to pay close attention to ceremonial observances.

Another reason why they demand that outward rites should be more rigorously ob-

served is, that they wish to make their duty toward God to consist only in carnal

worship. But it was malevolence and envy, still more than superstition, that led

them to this act of censure; for towards others they would not have been equally

stern. It is proper for us to observe the feelings by which they were animated, lest

any one should be distressed by the fact, that the very Doctors of the Law were so

hostile to Christ.

Luke 6:1. On the second-first Sabbath It is beyond all question that this Sabbath

belonged to some one of the festival-days which the Law enjoined to be observed

once every year. Some have thought that there were two festival-days in immediate

succession; but as the Jews had arranged their festival-days after the Babylonish

captivity so that one day always intervened between them, that opinion is set aside.

Others maintain with greater probability, that it was the last day of the solemnity,

which was as numerously attended as the first. I am more inclined to favor those

who understand by it the second festivity in the year; and this agrees exceedingly

well with the name given to it, the second-first Sabbath, because, among the great

Sabbaths which were annually observed, it was the second in the order of time. Now

the first was the Passover, and it is therefore probable that this was the feast of

first-fruits, (Exodus 23:15, 16.)

Mark 2:24. Why do they on the Sabbath what is not lawful? The Pharisees

do not blame the disciples of Christ for plucking ears of corn from a field that was

684"Avec tremblement et incertitude de conscience;" — "with trembling and uncertainty of conscience."

JOHN CALVIN

not their own, but for violating the Sabbath; as if there had been a precept to this

effect, that famishing men ought rather to die than to satisfy their hunger. Now

the only reason for keeping the Sabbath was, that the people, by sanctifying them-

selves to God, might be employed in true and spiritual worship; and next, that, being

free from all worldly occupations, they might be more at liberty to attend the holy

assemblies. The lawful observation of it, therefore, must have a reference to this

object; for the Law ought to be interpreted according to the design of the Legislator.

But this shows clearly the malicious and implacable nature of superstition, and par-

ticularly the proud and cruel dispositions of hypocrites, when ambition is joined to

hatred of the person. It was not the mere affectation of pretended holiness, as I have

said, that made the Pharisees so stern and rigorous; but as they expressly wished

to carp at every thing that Christ said or did, they could not do otherwise than put a

wrong meaning in cases where there was nothing to blame, as usually happens with

prejudiced interpreters. The accusation was brought—according to Matthew and

Mark—against our Lord, and—according to Luke—against his disciples. But there is

no inconsistency here; for the disciples were in all probability so harassed, that the

charge was directed chiefly against the Master himself. It is even possible that the

Pharisees first wrangled with the disciples, and afterwards with Christ, and that, in

the rage of their malice, they blamed him for remaining silent, and permitting his

disciples to break the Sabbath.

Matthew 12:3. Have you not read what David did? Christ employs five argu-

ments to refute their calumny. First, he apologizes for his disciples by pleading the

example of David, (1 Samuel 21:6.) While David was fleeing from the rage of Saul,

he applied for provisions to the high-priest Ahimelech; and there being no ordinary

food at hand, he succeeded in obtaining a part of the holy bread. If David's neces-

sity excused him, the same argument ought to be admitted in the case of others.

Hence it follows, that the ceremonies of the Law are not violated where there is no

infringement of godliness. 685 Now Christ takes for granted, that David was free

from blame, because the Holy Spirit bestows commendation on the priest who al-

lowed him to partake of the holy bread. When he says, that it was not lawful to eat

that bread but for the priests alone, we must understand him to refer to the ordinary

law:

they shall eat those things wherewith the atonement was made,

to consecrate and to sanctify them; but a stranger shall not

eat thereof, because they are holy, (Exodus 29:33.)

If David had attempted to do what was contrary to law, it would have been in vain

for Christ to plead his example; for what had been prohibited for a particular end no

necessity could make lawful.

5. That on the Sabbaths the priests profane the Sabbath. This is the second

argument by which Christ proves that the violation of the Sabbath, of which the

Pharisees complained, was free from all blame; because on the Sabbaths it is lawful

to slay beasts for sacrifice, to circumcise infants, and to do other things relating

685"Quand on ne derogue rien a la reverence deue, a Dieu;" — "when nothing is taken away from the reverence that is due to God."

HARMONY OF THE EVANGELISTS

to the worship of God. Hence it follows, that the duties of piety are in no degree

inconsistent with each other. 686 But if the temple sanctifies manual operations

connected with sacrifices, and with the whole of the outward service, the holiness of

the true and spiritual temple has greater efficacy, in exempting its worshippers from

all blame, while they are discharging the duties of godliness. 687 Now the object

which the disciples had in view was, to present to God souls which were consecrated

by the Gospel.

Matthew alone glances at this argument. When Christ says, that the priests Pro-

fane the Sabbath, the expression is not strictly accurate, and is accommodated to

his hearers; for when the Law enjoins men to abstain from their employments, it

does not forbid them to perform the services of religion. But Christ admits that to

be true which might appear to be so in the eye of ignorant persons, 688 and rests

satisfied with proving, that the labors performed in the temple are not offensive to

God.

7. But if you knew This Third argument is also mentioned by Matthew alone.

Christ conveys an indirect reproof to the Pharisees, for not considering why cer-

emonies were appointed, and to what object they are directed. This has been a

common fault in almost every age; and therefore the prophet Hosea (6:6) exclaims

against the men of his own age for being too much attached to ceremonies, and car-

ing little about the duties of kindness. But God declares aloud, that he sets a higher

value on mercy than on sacrifice, employing the word mercy, by a figure of speech,

for offices of kindness, as sacrifices include the outward service of the Law. This

statement Christ applies to his own time, and charges the Pharisees with wickedly

torturing the Law of God out of its true meaning, with disregarding the second table,

and being entirely occupied with ceremonies.

But a question arises: Why does God declare that he is indifferent about cere-

monies, when he strictly enjoined in his Law that they should be observed? The

answer is easy. External rites are of no value in themselves, and are demanded by

God in so far only as they are directed to their proper object. Besides, God does not

absolutely reject them, but, by a comparison with deeds of kindness, pronounces

that they are inferior to the latter in actual value. Nor is it inconsistent with this to

say, that in the perfection of righteousness the highest rank belongs to the worship

of God, and the duties which men owe to each other occupy the second rank. For,

though piety is justly reckoned to be as much superior to charity as God is higher

than men, yet as believers, by practicing justice towards each other, prove that their

service of God is sincere, it is not without reason that this subject is brought under

the notice of hypocrites, who imitate piety by outward signs, and yet pervert it by

686"Que les exercices de piete ne sont point contraires les uns aux autres, mais s'accordent bien ensemble;" — "that the exercises of godliness are not opposed to each other, but agree well together."

687"Quand ils s'employent a oeuvres qui tendent a l'honneur de Dieu;" — "when they are employed in works which tend to the honor of God."

688"Ainsi Christ accorde estre vray, ce qui ne l'est pas de faict, mais qui pourroit sembler l'estre en apparence a gens qui ne scavent pas bien iuger et discerner les choses;" — "thus Christ admits that to be true which is not so in reality, but which might appear to be so to persons who do not know how to judge and distinguish matters properly."

JOHN CALVIN

confining their laborious efforts to the carnal worship alone. 689 From the testimony

of the Prophet, Christ justly infers that no blame attaches to his disciples; for while

God trained his people in the rudiments of the Law, it was far from being his design

to kill wretched men with famine.

8. For the Son of man is Lord even of the Sabbath. Some connect this sentence

with a preceding statement, that one greater than the temple is in this place, (ver.

6;) but I look upon them as different. In the former case, Christ, by an allusion to

the temple, affirmed that whatever was connected with his personal holiness was

not a transgression of the Law; but now, he declares that he has received authority

to exempt his followers from the necessity of observing the Sabbath. The Son of

man, (he says,) in the exercise of his authority, can relax the Sabbath in the same

manner as other legal ceremonies. And certainly out of Christ the bondage of the

Law is wretched, from which he alone delivers those on whom he bestows the free

Spirit of adoption, 690 (Romans 8:15.)

Mark 2:27. The Sabbath was made for man. This Fifth argument is related by

Mark alone. The general meaning is, that those persons judge amiss who turn to

man's destruction, 691 the Sabbath which God appointed for his benefit. The Phar-

isees saw the disciples of Christ employed in a holy work; they saw them worn out

with the fatigue of the journey, and partly with want of food; and yet are offended

that, when they are hungry, they take a few grains of corn for the support of their

wearied bodies. Is not this a foolish attempt to overturn the purpose of God, when

they demand to the injury of men that observation of the Sabbath which he intended

to be advantageous? But they are mistaken, I think, who suppose that in this pas-

sage the Sabbath is entirely abolished; for Christ simply informs us what is the proper

use of it. Though he asserted, a little before, that he is Lord of the Sabbath, yet the

full time for its abolition 692 was not yet come, because the veil of the temple was

not yet rent, (Matthew 27:51.)

689"Et cependant neantmoins la renversent et falsifient, s'arrestans au seul service charnel, auquel ils prenent grande peine;" — "and yet nevertheless overthrow and falsify it, confining themselves to the carnal service alone, on which they bestow great pains."

690"Ausquels il donne l'Esprit d'adoption, qui est l'Esprit de la liberte;" — "to whom he gives the Spirit of adoption which is the Spirit of liberty."

691"Lesquels convertissent au dommage et a la ruine de l'homme;"— "who turn to the injury and to the ruin of man."

692"La vraye saison et le temps opportun de l'abolissement d'iceluy;"— "the true season and appropriate time for the abolition of it."

Matthew 12:9-13; Mark 3:1-5; Luke 6:6-10

Matthew 12:9-13

Mark 3:1-5

Luke 6:6-10

9. And having departed thence, he came into their synagogue: 10. And, lo, there

was a man having a withered hand, and they asked him, saying, Is it lawful to heal

on the Sabbaths? that they might accuse him. 11. But he said to them, What man

shall there be among you who shall have one sheep, and if it fall on the Sabbath into

a ditch, will not lay hold on it, and lift it out? 12. How much more then is a man

better than a sheep? Therefore it is lawful to do well on the Sabbaths. 13. Then he

saith to the man, Stretch out thy hand. And he stretched it out, and it was restored

to soundness like the other.

1. And he entered again into the synagogue, and there was a man there having a

withered hand. 2. And they watched him, if he would heal that man on the Sabbath,

that they might accuse him. 3. And he said to the man having the withered hand,

Rise up in the midst. 4. Whether is it lawful on the Sabbath to do good or to do evil?

to save life or to kill? But they were silent. 5. And when he had looked round upon

them with indignation, grieving on account of the blindness of their heart, he saith

to the man, Stretch out thy hand; and he stretched it out, and his hand was restored

to soundness like the other.

6. And it happened also on another Sabbath, that he entered into the synagogue,

and taught; and there was a man there whose right hand was withered. 7. And the

scribes and Pharisees watched him, if he would heal on the Sabbath, that they might

find an opportunity of accusing him. 8. But he knew their thoughts, and said to the

man that had the withered hand, Rise up, and stand in the midst. And he rose up

and stood. 9. Jesus therefore saith to them, I will ask you, Whether is it lawful on

the Sabbaths to do good or to do evil? to save life or to destroy it? 10. And when

he had looked round about upon them all, he said to the man, Stretch out thy hand.

And he did so: and his hand was restored sound like the other.

Matthew 12:9. And having departed thence. This narrative and that which

JOHN CALVIN

immediately precedes it have the same object; which is to show, that the scribes

watched with a malicious eye for the purpose of turning into slander every thing that

Christ did, and consequently that we need not wonder if men, whose minds were so

depraved, were his implacable enemies. We see also, that it is usual with hypocrites

to pursue what is nothing more than a shadow of the righteousness of the Law, and

as the common saying is, to stickle more about the form than about the substance.

First, then, let us learn from this passage to keep our minds pure, and free from

every wicked disposition, when we are about to form a decision on any question; for

if hatred, or pride, or anything of that description, reign within us, we will not only

do injury to men, but will insult God himself, and turn light into darkness. No man,

who was free from malice, would have refused to acknowledge that it was a Divine

work, which those good teachers do not scruple to condemn. 693 Whence comes

such fury, but because all their senses are affected by a wicked hatred of Christ,

so that they are blind amidst the full brightness of the sun? We learn also, that we

ought to beware lest, by attaching undue importance to ceremonial observances,

we allow other things to be neglected, which are of far higher value in the sight of

God, and which Christ in another passage calls the more important matters of the

Law, (Matthew 23:23.) For so strongly are we inclined to outward rites, that we shall

never preserve moderation in this respect, unless we constantly remember, that

whatever is enjoined respecting the worship of God is, in the first place, spiritual;

and, secondly, ought to be regulated by the rule which Christ has laid down to us in

this passage.

10. They asked him, saying. Mark and Luke say only that they watched what

our Lord would do; but Matthew states more clearly that they also attacked him by

words. It is probable, that some others had been previously cured on Sabbath-days;

and hence they take occasion to ask if he believes it to be lawful for him to do again

what he had formerly done. They ought to have considered whether it was a work

of God, or of man, to restore a withered hand by a mere touch, or by a single word.

When God appointed the Sabbath, he did not lay down a law for himself, or impose

upon himself any restraint from performing operations on the Sabbath, when he

saw it to be proper, in the same manner as on other days. It was excessive folly,

therefore, to call this in question, and thus to prescribe rules for God himself, and to

restrain the freedom of his operations.

11. What man shall there be among you who shall have a sheep? Christ again

points out what is the true way of keeping the Sabbath; and, at the same time, re-

proves them for slander, in bringing as a charge against him what was a universal

custom. For if any man's sheep had fallen into a ditch, no person would have hin-

dered it from being taken out: but in proportion as a man is of more value than a

sheep, so much the more are we at liberty to assist him. It is plain, therefore, that if

any man should relieve the necessity of brethren, he did not, in any degree, violate

the rest which the Lord has enjoined. Mark and Luke take no notice of this compari-

son, but only state that Christ inquired, Is it lawful on the Sabbath to do good or to

do evil?

693"N'ont point de honte de condamner;" — "are not ashamed to condemn."

HARMONY OF THE EVANGELISTS

He who takes away the life of a man is held to be a criminal; and there is little

difference between manslaughter and the conduct of him who does not concern

himself about relieving a person in distress. So then Christ indirectly charges them

with endeavoring, under the pretense of a holy act, to compel him to do evil; for sin is

committed, as we have already said, not only by him who does any thing contrary to

the Law, but also by him who neglects his duty. Hence also we perceive, that Christ

did not always employ the same arguments in refuting this slander; for he does not

reason here about his divinity as he does in the case mentioned by John, (v. 18.) Nor

was there any necessity for doing so; since the Pharisees were completely refuted

by this single defense, that nothing could be more unreasonable than to pronounce

a man, who imitated God, to be a transgressor of the Sabbath.

Luke 6:8. But he knew their thoughts If Matthew states the truth, they had openly

declared by their language what was in their minds; and therefore Christ replies not

to their secret thoughts, but to express words. But both may be true, that they spoke

plainly, and yet that Christ discerned their secret thoughts; for they did not openly

avow their designs, and Matthew himself tells us that their question was intended

to take Christ by surprise; and, consequently, Luke means nothing more than that

Christ was aware of their insidious designs, though not expressed in words.

Mark 3:5. And when he had looked around upon them with indignation To con-

vince us that this was a just and holy anger, Mark explains the reason of it to be,

that he was grieved on account of the blindness of their hearts. First, then, Christ

is grieved, because men who have been instructed in the Law of God are so grossly

blind; but as it was malice that blinded them, his grief is accompanied by indignation.

This is the true moderation of zeal, to be distressed about the destruction of wicked

men, and, at the same time, to be filled with wrath at their ungodliness. Again, as

this passage assures us, that Christ was not free from human passions, we infer from

it, that the passions themselves are not sinful, provided there be no excess. In con-

sequence of the corruption of our nature, we do not preserve moderation; and our

anger, even when it rests on proper grounds, is never free from sin. With Christ the

case was different; for not only did his nature retain its original purity, but he was

a perfect pattern of righteousness. We ought therefore to implore from heaven the

Spirit of God to correct our excesses.

Matthew 12:14-21; Mark 3:6-12; Luke 6:11

Matthew 12:14-21

Mark 3:6-12

Luke 6:11

14. Then the Pharisees went out, and took counsel against him, how they might

destroy him. 694 15. But when Jesus knew this, he withdrew from that place; and

great multitudes followed him, and he cured them all. 16. And he threatened them, 695 that they should not make him known: 17. That it might be fulfilled which was

spoken by Isaiah the Prophet, who says, 18. Lo, my servant, whom I have chosen,

my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he

shall proclaim judgment to the Gentiles. 19. He shall not strive, nor cry, nor shall

any man hear his voice in the streets. 20. The bruised reed he will not break, and

the smoking flax he will not quench, till he send forth judgment into victory. 21. And

in his name the Gentiles will trust.

6. And the Pharisees went out, and immediately took counsel with the Herodians

against him, to destroy him. 7. And Jesus withdrew with his disciples to the sea, and

a vast multitude followed him from Galilee, and from Judea. 8. And from Jerusalem,

and from Idumea, and from beyond Jordan; and a great multitude (of men) who

dwelt around Tyre and Sidon, who, when they had heard what he was doing, came

to him. 9. And he commanded his disciples, that a small ship should wait upon him

on account of the multitude, that they might not press upon him. 10. For he had

cured many; so that as many as were afflicted pressed upon him to touch him. 11.

And unclean spirits, when they saw him, fell down before him, and cried out, saying,

Thou art the Son of God. 12. And he vehemently threatened the that they should

not make him known

11. And they were filled with madness, and talked with each other what they

should do to Jesus.

Matthew 12:14. Then the Pharisees took counsel. How obstinate is the rage

694"Comment ils le mettroyent a mort;" — "how they should put him to death." 695"Et aveques menaces leur defendit;" — "and with threatenings prohibited them."

HARMONY OF THE EVANGELISTS

which drives the wicked to oppose God! Even after having been convinced, they

pour out their venom more and more. It is truly monstrous and shocking, that the

most distinguished teachers of the Law, who were entrusted with the government of

the Church, are engaged, like robbers, in contriving murder. But this must happen,

whenever the malice of men reaches such a height, that they wish to destroy every

thing that is opposed to their fancy, even though it may be from God.

The circumstance of Christ's making his escape by flight must not be ascribed to

fear; for he did not become more courageous by the lapse of time, but was endued

with the same fortitude of the Spirit at the time when he fled, as when, at a later

period, he voluntarily presented himself to die. And this was a part of that emptying

of himself which Paul mentions, (Philippians 2:7,) that when he could easily have

protected his life by a miracle, he chose rather to submit to our weakness by taking

flight. The only reason why he delayed to die was, that the seasonable time, which

had been appointed by the Father, was not yet come, (John 7:30; 8:20.) And yet

it is manifest, that he was preserved by heavenly power rather than by flight; for

it would not have been difficult for his enemies to find out the place to which he

had retired, and so far was he from shrouding himself in darkness, that he carried a

great company along with him, and rendered that place illustrious by his miracles.

He withdrew from their presence for the sole purpose of not aggravating their rage.

Mark 3:6. The Pharisees took counsel with the Herodians. Now they regarded

the Herodians with the fiercest hatred; for their eagerness to be considered the

guardians and protectors of public liberty made it necessary for them to make an

open profession of mortal hatred to the ministers of that tyrant. And yet this aver-

sion is counteracted by their hatred and fury against Christ, 696 which makes them

not only enter into a conspiracy with foreigners, but insinuate themselves into the

good graces of those with whom, on other occasions, they would have shrunk from

intercourse. While ungodliness hurries men in various directions, and drives them

to different courses, it engages them, with one consent, in a contest with God. No

hostilities prevent them from giving their hand to each other for opposing the truth

of God.

Matthew 12:16. And he threatened them. The expression used by Mark con-

veys, in a still more pointed manner, that he restrained the unclean spirits, 697 who

were exclaiming, Thou art the Son of God. We have formerly explained the reason

why he did not choose to have such witnesses. 698 And yet there is no room to doubt,

that divine power extorted from the devils this confession; but having made it evi-

dent that they were subject to his dominion, Christ properly rejected their testimony.

But Matthew goes farther, and states, that Christ discharged them from spreading

the fame of the miracles which he was performing. Not that he wished that fame to

be wholly repressed, (as we have pointed out on other occasions, 699 but to allow

696"Toutesfois la haine enragee qu'ils ont contre Christ, surmonte toutes leurs autres meschantes affections;" — "and yet the enraged hatred which they have against Christ rises above all their other wicked dispositions."

697"A scavoir qu'il menacoit et faisoit taire les esprits immondes;"— "namely, that he threatened and silenced the unclean spirits."

698Harmony, volume 1 p. 246. 699Harmony, volume 1, pp. 374, 418.

JOHN CALVIN

it to strike root, that it might bring forth abundant fruit at the proper season. We

know that Christ did not perform miracles for the purpose of amusement, but had

a distinct object in view, which was to prove that he was the Son of God, and the

appointed Redeemer of the world. But he was manifested gradually, and by regular

steps, and was not revealed in his true character

"until the time appointed by the Father,"

(Galatians 4:2.)

At the same time, it deserves our attention, that when wicked men do their ut-

most to extinguish the glory of God, they are so far from gaining their wish, that,

on the contrary, God turns their rebellious designs in an opposite direction. Though

Christ withdrew from a populous district, yet in this very concealment 700 his glory

continues to shine, and even bursts forth magnificently into its full splendor.

17. That it might be fulfilled which was spoken Matthew does not mean that this

prediction was entirely fulfilled by Christ's prohibiting loud and general reports to be

circulated respecting his power 701 , but that this was an exhibition of that mildness

which Isaiah describes in the person of the Messiah. Those wonderful works which

Christ performed in presence of a few, and which he did not wish to be announced

in pompous terms, were fitted to shake heaven and earth, (Hebrews 12:26.) It was,

therefore, no ordinary proof, how widely he was removed from the pomp and osten-

tation of the world.

But it will be proper for us to examine more closely the design of Matthew. By this

circumstance he intended to show, that the glory of Christ's divinity ought not to be

the less admired, because it appeared under a veil of infirmity. This is unquestion-

ably the very object to which the Holy Spirit directed the eyes of the prophet. The

flesh is constantly longing for outward display, and to guard believers against seek-

ing any thing of this description in the Messiah, the Spirit of God declared that he

would be totally different from earthly kings, who, in order to draw admiration upon

themselves, produce great noises wherever they go, and fill cities and towns with

commotion. 702 We now perceive how appropriately Matthew applies the predic-

tion of the prophet to the case in hand. God appointed for his Son a low and mean

appearance, and that ignorant persons may not take offense at an aspect which

has no attraction, and is fitted to awaken contempt, both the prophet and Matthew

come forward to declare, that it is not by accident, but in consequence of a decree of

Heaven, that he assumes such a character. 703 Hence it follows, that deep blame at-

taches to all who despise Christ, because his outward condition does not correspond

to the wishes of the flesh. We are not at liberty to imagine to ourselves a Christ that

corresponds to our fancy, but ought simply to embrace him as he is offered by the

Father. He who is offended by the low condition of Christ, which God declares to be

700"Toutesfois mesmes en ceste cachete, (par maniere de dire;")—"yet even in this hiding place, (so to speak.")

701"Les miracles et signes qu'il faisoit par sa vertu Divine;" — "the miracles and signs which he performed by his Divine power."

702"Ils font faire de grans bruits: il semble que les villes et citez doyvent tourner ce que dessus dessous, tant y a grande esmotion;" — "they cause great noises to be made; and so great is the commotion, that it would seem as if towns and cities were to be turned upside down."

703"Quand Christ vient au monde sans pompe exterieure;" — "when Christ comes into the world without external pomp."

HARMONY OF THE EVANGELISTS

agreeable to his will, is unworthy of salvation. I now come to examine the words of

the prophet, (Isaiah 42:1.)

18. Lo, my servant, whom I have chosen. To fix our attention more closely on his

will, God points out by the finger, as it were, the person whom he is about to send;

and this is the design of the exclamation, Lo! A similar reason may be assigned for

the epithets that follow, when God calls him his servant, his elect in whom his soul is

well pleased. For whence comes it, that men venture to measure Christ by their own

sense, but because they do not consider that their redemption depends exclusively

on the grace of God? When God offers to us an invaluable treasure, it is excessive

and wicked presumption to regulate our estimation of it by the disdainful views of

our flesh. He is called a servant, not as if he were of the ordinary rank, but by way

of eminence, and as the person to whom God has committed the charge and office

of redeeming his Church. As:

no man taketh this honor to himself, but he who is called of God

(Hebrews 5:6)

is justly entitled to this rank, God declares that he who comes forward in this

character was elected by his decree. 704 Hence it follows, that men are not at

liberty to reject him; because, by doing so, they would be guilty of contempt and

rebellion against God. And, indeed, it were the height of absurdity that our choice or

our pride should set aside that calling of God which ought to be regarded as sacred

and inviolable.

My beloved, in whom my soul is well pleased. There is a still wider import in

this statement, which God next makes by the prophet, that the delight of his soul

dwells in Christ; for though the calling of each of us proceeds from the free favor

of God as its only source, yet in Christ there is this remarkable peculiarity, that in

his person God the Father embraces in his love the whole Church. As we are all by

nature enemies of God, his love will never come to us till it first begin with the Head;

which we have seen on a former occasion, and will see again under another passage,

(Matthew 17:5.)

He will proclaim judgment to the Gentiles. The prophet gives a brief description

of Christ's office, when he foretells that he will proclaim judgment to the Gentiles

By the word judgment the Jews understand a government which is correctly and

properly arranged, in which order and justice prevail. The design of the prophet is

to inform us, that a person will come who will restore justice that had fallen, who

will be the governor not of one nation only, but will also bring under subjection to

God the Gentiles, among whom dreadful confusion formerly prevailed. And this is

the import of the word bring forth, which the prophet employs; for it was the office

of Christ to spread throughout the whole world the kingdom of God, which was at

that time confined to the corner of Judea; 705 as it is said in another passage,

The Lord will send forth the scepter of thy power out of Zion,

704"Dieu prononce que par son ordonnance il a eleu celuy qu'on verra venir ayant les marques qu'il met la;" — "God declares that, by his decree, he hath elected him who will be seen coming, attended by the marks which he there describes."

705"Qui estoit pour lors comme enclos en un anglet au pays de Iudee;" —"which was then shut up, as it were in a corner, in the country of Judea."

JOHN CALVIN

(Psalm 110:2.)

I will put my Spirit upon him. This explains the manner in which judgment shall

be brought forth. It is no doubt true, that there never was any portion whatever of

righteousness in the world that did not proceed from the Spirit of God, and that was

not maintained by his heavenly power; as none of the kings of the earth can frame

or defend good order, except so far as he shall be assisted by the same Spirit. But

in bringing forth judgment Christ is greatly superior to all others, for he has received

the Spirit from the Father, that he may pour it out on all his people; for not only does

he by word or writing prescribe what is proper, but inwardly forms the hearts of men,

by the grace of his Spirit, to preserve the rule of righteousness.

19. He will not strive The general meaning is, that the coming of Christ will not

be attended by noise, will have nothing of royal splendor and magnificence. He

presently adds, that this will turn to the advantage of men, by inducing them to love

that mildness which the world everywhere despises. And certainly it is an astonish-

ing display of the folly of men, that their sentiments with regard to Christ are less

respectful, because he mildly and voluntarily accommodates himself to their capac-

ity. Were Christ to appear in his glory, what else could be expected, but that it would

altogether swallow us up? What wickedness then is it to be less willing to receive

him, when on our account he descends from his elevation?

That the gentleness of Christ may awaken reverence in believers, Isaiah reminds

them how advantageous, and even how necessary that gentleness must be. Each

of us is conscious of his own weakness; and therefore we ought to consider of what

importance it is that Christ should treat us with kindness. I speak not of unbelievers,

who are entirely destitute of all the graces of the Spirit; but with respect to those

whom God has already called, are they not like a half-broken reed and a smoking

lamp, till God kindle them to full brightness, and supply them with perfect strength?

When Christ is thus pleased to condescend to our weakness, let his unspeakable

goodness be embraced by us with joy. Meanwhile, let none flatter himself in his vices,

but let each of us labor to make greater proficiency, that we may not be tossed about

(Ephesians 4:14) through our whole life, or bend, like reeds, to the slightest gale. Let

us grow to the stature of perfect men, that we may remain firm against the diversified

attacks of Satan, that our faith may not only emit slight sparks encompassed by thick

smoke, but may send out bright rays.

The example of Christ instructs all his ministers in what manner they ought to

conduct themselves. But as there are some who falsely and absurdly maintain that

mildness ought to be exercised indiscriminately towards all, we must attend to the

distinction which the prophet expressly makes between weak and wicked persons.

Those who are too stubborn need to have their hardness beaten violently with a

hammer; and those who endeavor to spread darkness in every direction, or who act

as torches to kindle conflagrations, must have their smoke dispelled and their flame

extinguished. While the faithful ministers of the Word ought to endeavor to spare

the weak, and thus to cherish and increase that portion of the grace of God, how-

ever small, which they possess, they must also exercise prudent caution, lest they

encourage the obstinate malice of those who have no resemblance to the smoking

HARMONY OF THE EVANGELISTS

lamp or bruised reed.

20. Till he send out judgment into victory. The words of the prophet are a little

different, he will bring forth the judgment unto truth. But the term employed by

Matthew is very emphatic, and is intended to inform us, that justice is not established

in the world without a great struggle and exertion. The devil throws all possible

difficulties in the way, which cannot be removed without violent opposition. This is

confirmed by the word victory, for victory is not obtained in any other way than by

fighting.

21. And in his name shall the Gentiles trust Instead of these words the prophet

has, The isles shall wait for his law. But though Matthew has changed the words, the

meaning is the same, that the grace of Christ will be shared by the Gentiles.

Matthew 12:22-24; Mark 3:20-22; Luke 11:14-15

Matthew 12:22-24; Mark 3:20-22;

Luke 11:14-15

Matthew 12:22-24

Mark 3:20-22

Luke 11:14-15

22. Then was brought to him one who was tormented by a devil, blind and dumb;

and he cured him, so that the blind and dumb person both spoke and saw. 23. And

all the multitudes were astonished, and said, Is not this the son of David? 24. But

when the Pharisees heard it, they said, This man doth not cast out devils but by

Beelzebub prince of the devils.

20. And they come into the house, and immediately a multitude assembled, so

that they could not even eat bread. 706 21. And when those who were related to him

heard it, they went out to lay hands on him; 707 for they said, He is gone mad. 708

22. And the Scribes, who had come down from Jerusalem, said, He hath Beelzebub,

and by the prince of the devils he casteth out devils.

14. And he was casting out a devil, and it was dumb. 709 And when he had cast

out the devil, the dumb person spoke, and the multitudes wondered. 710 15. And

some of them said, By Beelzebub, the prince of the devils, he casteth out devils. 711

Mark 3:20. And they come into the house. Mark undoubtedly takes in a some-

what extended period of time, when he passes from the miracles to that wicked

conspiracy which the relatives of Christ formed with each other, to bind him as if he

had been a madman. Matthew and Luke mention not more than a single miracle, as

having given to the Pharisees an opportunity of slander; but as all the three agree

in this last clause which is contained in Mark's narrative, I have thought it proper to

insert it here.

706"Ils ne pouvoyent pas mesme prendre leur repas;" — "they could not even take their meal." 707"Ils sortirent pour le saisir;" — "they went out to seize him." 708"Car ils disoyent qu'il estoit hors du sens;" — "for they said that he was out of his senses." 709"Un diable qui estoit muet;" — "a devil which was dumb." 710"Dont les troupes s'emerveillerent;" — "at which the multitudes wondered." 711"C'est par Beel-zebub, prince des diables, qu'il iette hors les diables;" — "it is by Beelzebub, prince of the devils, that he casteth out devils."

HARMONY OF THE EVANGELISTS

It is wonderful that such wickedness should have been found among the relatives

of Christ, who ought to have been the first to aid him in advancing the kingdom of

God. When they see that he has already obtained some reputation, their ambition

leads them to desire that he should be admired in Jerusalem; for they exhort him to

go up to that city,

that he may show himself more openly, (John 7:3,4.)

But now that they perceive him to be hated on one side by the rulers, exposed on

another to numerous slanders, and even despised by the great body of the people–to

prevent any injury, or envy, or dishonor, from arising to the whole family, they form

the design of laying hands on him, and binding him at home, as if he had been a

person who labored under mental derangement; and, as appears from the words of

the Evangelist, such was their actual belief.

Hence we learn, first, how great is the blindness of the human mind, in forming

such perverse judgments about the glory of God when openly displayed. Certainly,

in all that Christ said and did, the power of the Holy Spirit shone magnificently; and

if others had not clearly perceived it, how could it be unknown to his relatives, who

were intimately acquainted with him? But because Christ's manner of acting does

not please the world, and is so far from gaining its good graces that it exposes him

to the resentments of many, they give out that he is deranged. Let us learn, in the

second place, that the light of faith does not proceed from flesh and blood, but from

heavenly grace, that no man may glory in any thing else than in the regeneration of

the Spirit; as Paul tells us,

If any man wishes to be considered to be in Christ,

let him be a new creature, (2 Corinthians 5:17.)

Matthew 12:22. Then was brought to him. Luke explains from the effect, that

the devil by which the man was possessed was dumb; but Matthew says, that a

twofold plague had been inflicted on the man. Many persons, no doubt, are blind

and deaf on account of natural defects; but it is evident, that this man had become

blind, and had been deprived of the use of speech, though there was no defect in

his optical nerves, 712 or in the proportion of his tongue. We need not wonder that

so much liberty should be allowed to Satan in injuring the bodily senses, when God

justly permits him to corrupt or pervert all the faculties of the soul.

23. And all the people were astonished. Hence we infer, that there was a visible

display of the power of God, which drew upon him the admiration of the great body of

the people, who were not at all actuated by any wicked disposition. For how came it

that all admired, but because the fact compelled them to do so? And certainly there

is not one of us, who does not see in this narrative, as in a mirror, an unwonted power

of God: and hence it follows, that a diabolical venom must have seized the minds of

the scribes, who were not ashamed to slander so remarkable a work of God. But we

must attend to the result of the miracle. Moved with admiration, those who saw it

ask each other, Is not Jesus the Christ? Acknowledging the power of God, they are

led, as it were by the hand, to faith. Not that they suddenly profited as much as they

712"Aux nerfs appelez Optiques, qui sont les conduits de la veue;"— "in what are called the Optical nerves, which are the conductors of vision."

JOHN CALVIN

ought to have done, (for they speak doubtfully;) but yet it is no small proficiency to

be aroused to consider more attentively the glory of Christ. Some look upon this as

a full affirmation, but the words convey no such meaning; and the fact itself shows,

that an unexpected occurrence had struck them forcibly, and that they did not form

a decided opinion, but only that it occurred to them that he might be the Christ.

24. But when the Pharisees heard it. The scribes cannot withhold the acknowl-

edgment of a fact so open and manifest, and yet they maliciously carp 713 at what

Christ did by Divine power. Not only do they obscure the praise of the miracle, but

endeavor to turn it into a reproach, as if it were performed by magical enchantment;

and that work, which could not be ascribed to a man, is alleged by them to have the

devil for its author. Of the word Beelzebub I have spoken under the Tenth Chapter, 714 and of the prince of the devils I have said a little under the Ninth Chapter. 715

The opinion expressed by the scribes, that there is a prince among wicked spirits,

did not arise from a mistake of the common people, or from supposition, but from

a conviction entertained among the godly, that the reprobate have a head, in the

same manner as Christ is the Head of the Church.

713"Ils ne laissent pas toutesfois de ronger, comme par despit et d'un vouloir malicieux;" — "and yet they do not fail to carp as with spite, and with a wicked disposition."

714Harmony, volume 1. p. 459. 715Harmony, volume 1: p. 419. The reader must have observed that, when our Author has explained a phrase or illustrated a fact, he seldom repeats what he had said, but refers to the earlier portions of his work, in which the information may be found. It is not improbable that this may have been his leading motive for adopting the plan of a Harmony, instead of writing a separate Commentary on each Gospel. He had made some observations on Matthew 9:34, But the Pharisees said, He casteth out devils by the prince of the devils; and takes for granted, that the terms which occur in that passage require no farther elucidation. But it would appear to have escaped his recollection that, on the occasion alluded to, he satisfied himself with general remarks on the "wicked slander" of the Pharisees, and took no notice of the phrase, prince of the devils. The deficiency is partly supplied by an explanation which he now makes. – Ed.

Matthew 12:25-32; Mark 3:23-30; Luke 11:16-23; 12:10

Matthew 12:25-32; Mark 3:23-30;

Luke 11:16-23; 12:10

Matthew 12:25-32

Mark 3:23-30

Luke 11:16-23

25. But as Jesus knew their thoughts, he said to them, 716 Every kingdom divided

against itself shall be laid waste; and every city or house divided against itself shall

not stand. 26. And if Satan casteth out Satan, he is divided against himself, and

how then shall his kingdom stand? 27. And if I, by the assistance of Beelzebub, cast

out devils, by whose assistance do your children cast them out? therefore they shall

judge concerning you. 717 28. But if by the Spirit of God I cast out devils, then the

kingdom of God has come to you. 29. Otherwise, how can a man enter into the

house of a strong man, and pillage his property, unless he first bind the strong man,

and then he will pillage his house? 30. He that is not with me is against me; and

he that gathereth not with me scattereth. 31. Therefore I say to you, All sin and

blasphemy 718 shall be forgiven to men; but the blasphemy against the Spirit shall

not be forgiven to men. 32. And whosoever shall speak a word against the Son of

man, it shall be forgiven him; but he who shall speak against the Holy Spirit, it shall

not be forgiven him, neither in the present life nor in the future.

23. And having called them to him, he spoke in parables, How can Satan cast out

Satan? 24. And if a kingdom be divided against itself, that kingdom cannot stand.

25. And if a house be divided against itself, that house cannot stand. 26. And if

Satan hath risen up against himself, and is divided, he cannot stand, but hath an

end. 719 27. No man can enter into the house of a strong man, and pillage his

property, unless he first bind the strong man, and then he will pillage his house. 28.

Verily I say to you, All sins shall be forgiven to the sons of men, and blasphemies

716"Mais Iesus, cognoissant leurs pensees, leur dit;" — "but Jesus, knowing their thoughts, said to them."

717"Parquoy iceux seront vos iuges;" — "therefore they shall be your judges." 718"Toute sorte de peche et blaspheme;" — "every description of sin and blasphemy." 719"Ains il prend fin;" — "and so he comes to an end."

JOHN CALVIN

with which they shall blaspheme: 29. But he who shall speak blasphemy against the

Holy Spirit hath not forgiveness to eternity, 720 but is exposed to eternal judgment.

30. For they said, He hath an unclean spirit. 721

16. And others tempting him sought from him a sign from heaven. 17. But as

he knew their thoughts, 722 he said to them, Every kingdom divided against itself is

laid waste, and a house against a house falleth. 723 18. But if Satan also is divided

against himself, how shall his kingdom stand? for you say that by Beelzebub I cast

out devils. 19. But if I cast out devils by Beelzebub, by whom do your children cast

them out? therefore they shall be your judges. 20. But if I cast out devils by the

finger of God, truly has the kingdom of God come to you. 21. When a strong man

armed keepeth his palace, his property is at peace; 22. But when a stronger than he

cometh upon him, and overcometh him, he taketh from him all his armor, in which

he trusted, and divideth his spoils. 23. He that is not with me is against me, and he

that gathereth not with me scattereth.

Luke 12:10.

And whosoever speaketh a word against the Son of man, it shall be forgiven him;

but he who shall blaspheme against the Holy Spirit, it shall not be forgiven him.

Matthew 12:25. But as Jesus knew their thoughts. Though Christ knew suffi-

ciently well, and had often learned by experience, that the scribes, in the exercise

of their malice 724 were in the habit of putting an unfavorable construction on every

thing that he did, yet Matthew and Luke, I have no doubt, mean that Christ was a

discerner of their hearts. 725 And indeed it is probable, that they spoke so openly

against Christ, that their calumnies reached his ears; but Christ knew by his Divine

Spirit the dispositions which led them to slander him. For it frequently happens that

erroneous judgments are formed by men who do not intentionally, after all, oppose

what is right, but err through ignorance; who do not cherish a hidden and concealed

venom, but whose rashness carries them headlong. 726 The meaning therefore is,

that Christ reproved them with the greater severity, because he was a witness and

judge of their inward malice.

Every kingdom divided against itself. In refuting the calumny alleged against him,

he first quotes a common proverb. This refutation may appear to be not quite satis-

factory. We know what subtle methods Satan sometimes employs, presenting all the

while an appearance of discord, in order to entrap the minds of men by superstitions.

Thus, for example, the exorcisms of Popery are nothing else than feats of dexterity,

in which Satan pretends to fight with himself. But no suspicion of this nature fell on

720"N'aura point de remission eternellement;" — "will have no forgiveness eternally." 721"Il a l'esprit immonde;" — "he hath the unclean spirit." 722"Mais luy cognoissant leurs pensees;" — "but he knowing their thoughts." 723"Et 'toute' maison 'divisee' contre soy-mesme dechet;"— "and every house divided against itself falleth."

724"Comme c'estoyent gens tout pleins d'un malin vouloir;" — "as they were people entirely full of a wicked disposition.

725"Que Christ a cognu ce qui estoit cache dedans leur coeurs;" — "that Christ knew what was concealed within their hearts."

726"Mais se laissent trop aisement transporter d'une temerite ne voyans pas le mal qu'ils font;" — "but allow themselves too easily to be carried away by rashness, not perceiving the evil that they do."

HARMONY OF THE EVANGELISTS

Christ; for he cast out devils in such a manner, as to restore to God the men in whom

they dwelt sound and whole. Whenever Satan enters into a collusion with himself, he

pretends to be vanquished, and yet it is himself that triumphs. But Christ attacked

Satan in open combat, threw him down, and left him nothing remaining. He did not

lay him low in one respect, that he might give him greater stability in another, but

stripped him completely of all his armor. Christ therefore reasons justly, that there

is no community of interest between him and Satan, because that father of cunning 727 keeps one object in view — the preservation of his kingdom.

But perhaps it will be objected, that the devils are often hurried along, by giddi-

ness and blind madness, to destroy themselves. The answer is easy. The words of

Christ mean nothing more than that it was absurd in the scribes to maintain, that

the devil, who endeavors by every method to make men his slaves, should, of his

own accord, destroy the power which he possessed over them. Besides, it ought to

be remembered, that common proverbs were employed by Christ in such a manner,

as to be merely probable conjectures, and not solid arguments; and that, when he

speaks of what is known and well attested, he finds it easier to reach the conscience

of his adversaries. 728 Everybody knew that Christ had driven Satan from his pos-

session, and nothing was plainer than that all his miracles tended to this object; and

hence it was easy to conclude, that his power, which was so much opposed to Satan,

was divine.

27. By whom do your children cast them out? He charges them with passing

an unjust and malicious decision, because in the same case they did not decide

in a similar manner, but as they were affected towards the persons. Now this in-

equality shows, that their prevailing motive was not a regard to what is just and

right, but blind love or hatred; and that it was even an evidence of wicked self-love

({φιλαυτίας}) and envy, to condemn in Christ what they praised in their own chil-

dren By your children some understand the children of the whole nation; and some

think that the Apostles are so called, because they were acknowledged to be chil-

dren, while Christ was treated as if he had been a foreigner. 729 Others refer it to

the ancient Prophets. I have no doubt that he means the Exorcists, who were at that

time generally employed among the Jews, as is evident from the Acts of the Apostles,

(19:19.) There is reason to believe, that no greater kindness would be exercised in

judging of the disciples of Christ than of their Master; and to apply these words to

the dead is a forced construction, when they manifestly denote a comparison of the

present time.

There was indeed no statute of the Law for having Exorcists among the Jews;

but we know that God, in order to maintain their fidelity to his covenant, and their

purity of worship, often testified his presence among them by a variety of miracles.

It is even possible that there were persons who cast out devils by calling on the

name of the Lord; and the people, having experienced such a display of the power

727"Ce pere de toute finesse et malice;" — "that father of all dexterity and malice." 728"Il ne va pas chercher fort loin les choses pour poindre les consciences de ses adversaires;" — "he does not go far to see things fitted to affect the consciences of his adversaries."

729"Et cependant les scribes tenoyent Christ pour estranger;" — "and yet the scribes held Christ to be a foreigner."

JOHN CALVIN

of God, rashly concluded that it was an ordinary office. 730 The Papists afterwards,

resolving not to occupy a lower rank, imitated them by creating Exorcists; and in this

way were apes of apes. Besides, it was not necessary that Christ should approve of

those exorcisms, in order to point out the malice of those who wished to have them

regarded as sacred, and as authorized by the name of God; for the objection was,

as we say, of a personal nature. 731

Therefore they shall judge concerning you. These words are not to be taken lit-

erally, but the meaning is: "We need not go far to seek your condemnation. You

attribute to Beelzebub the miracles which I have performed, and you praise the

same things in your own children. You have at home what is sufficient to condemn

you." But if any one prefer to understand them differently, as reproaching them

with the grace of God, which was sometimes exhibited through the Exorcists, I do

not greatly object to that view. Though they were greatly degenerated, yet the Lord

was pleased not to leave them altogether without evidences of his power, that there

might be some testimony to authorize the priesthood in general, and the service of

the temple; for it was of the highest importance that there should be evident marks

to distinguish them from the superstitions of the Gentiles. I look upon the former

view, however, as the natural one.

28. But if I cast out devils by the Spirit of God. Luke says, if I cast out devils by The

Finger of God; employing the word Finger metaphorically instead of the Spirit. As God

works, and exerts his power, by his Spirit, it is with propriety that the word Finger is

applied to him. And this mode of expression was common among the Jews, as Moses

relates that Pharaoh's magicians said, This is the finger of God Now Christ infers from

what he has already stated, that the scribes prove themselves to be ungrateful to

God, by being unwilling that He should reign among them. Hitherto, he replied to

their idle calumny; but now, he treats them as convicted persons, and charges them

not to make ungodly opposition to the kingdom of God. He does not confine himself

to a single miracle, but takes occasion from it to discourse on the object of his coming,

reminds them that they ought not merely to look at one remarkable fact, but at a

far more important truth, that it was the will of God, by revealing His Messiah, to

raise up their salvation which was fallen, and to restore his kingdom among them.

Thus we see that Christ complains of their ingratitude, in madly rejecting from the

midst of them the inestimable grace of God. The kingdom of God hath come to you

The word come is emphatic, and implies that, without any request from them, God

appears as their Redeemer, while they do everything that is in their power to drive

him away, and, when he is present and prepared for their salvation, refuse to give

him a place.

29. How can any one enter into the house of a strong man? Though the Evan-

gelists differ a little as to words, there is a perfect agreement among them as to the

730"Le peuple en a fait un oﬀice ordinaire sans regarder comment;"— "the people made it to be an ordinary oﬀice, without considering in what manner."

731"Car l'objection s'addresse a la personne, comme on dit, et non pas a la chose: c'est a dire, Christ ne regarde point ce qu'a la verite il falloit dire de ces Exorcistes, mais ce qu'en pensoyent les scribes;" — "for the objection is addressed to the person, as we say, and not to the thing: that is to say, Christ does not consider what in truth ought to be said of these Exorcists, but what the Jews thought of them."

HARMONY OF THE EVANGELISTS

substance of this discourse. Christ is pursuing the subject, on which he had lately

touched, about the kingdom of God, and declares it to be necessary that Satan be

violently driven out, in order that God may establish his kingdom among men. What

he now states is nothing else than a confirmation of the preceding statement. But

to ascertain more fully the intention of Christ, we must call to our recollection that

analogy which Matthew (8:17) traces between the visible and the spiritual layouts

which Christ bestows. 732 Every benefit which the bodies of men received from

Christ was intended to have a reference to their souls. Thus, in rescuing the bodily

senses of men from the tyranny of the devil, he proclaimed that the Father had sent

him as a Deliverer, to destroy his spiritual tyranny over their souls.

I now return to his words. He maintains that a strong and powerful tyrant cannot

be deprived of his dominion, till he is stripped of his armor; for if he is not met by

a force superior to his own, he will never yield of his own accord. Why is this as-

serted? First, we know that the devil is everywhere called the prince of the world

Now the tyranny which he exercises is defended on every side by strong ramparts.

His snares for entrapping men are beyond all calculation; nay, men are already his

slaves, and so firmly bound by a variety of fetters, that they rather cherish the slav-

ery, to which they are devoted, than make any aspirations after freedom. There

are also innumerable evils which he inflicts upon them, by which he holds them in

wretched oppression under his feet. In short, there is nothing to prevent him from

tyrannizing over the world without control. Not that he can do anything without the

permission of the Creator, but because Adam, having withdrawn from the dominion

of God, has subjected all his posterity to this foreign sway.

Now though it is contrary to nature that the devil reigns, and though it is by, just

punishment of God, on account of sin, that men are subjected to his tyranny, yet

he remains in quiet possession of his kingdom, and may insult us at his pleasure,

till a stronger than he shall rise up against him. But this stronger person is not to

be found on earth, for men have not sufficient power to relieve themselves; and

therefor it was promised that a Redeemer would come from heaven. Now this kind

of redemption Christ shows to be necessary, in order to wrench from the devil, by

main force, what he will never quit till he is compelled. By these words he informs

us, that it is in vain for men to expect deliverance, till Satan has been subdued by a

violent struggle. 733

He expressly accuses the scribes of ignorance, in not understanding the principles

of the kingdom of God. But this reproof applies almost equally to all, for all are

chargeable with the same folly. There is no man who does not loudly boast that he

desires the kingdom of God; and yet we do not permit Christ to fight boldly, as the

occasion requires, in order to rescue us from the power of our tyrant; just as if a

sick man were to entreat the aid of a physician, and then to refuse every remedy.

We now see the reason why Christ introduced this parable. It was to show, that the

scribes were hostile to the kingdom of God, the beginnings of which they maliciously

732Harmony, volume 1 p. 251. 733"Que c'est folie aux hommes d'attendre deliverance, si Satan n'est premierement mis bas en choquant a bon escient contre luy;" — "that it is folly in men to expect deliverance, if Satan is not first put down by encountering him in good earnest."

JOHN CALVIN

resisted. Let us also learn that, as we are all subject to the tyranny of Satan, there

is no other way in which he commences his reign within us, than when he rescues

us, by the powerful and victorious arm of Christ, from that wretched and accursed

bondage.

30. He that is not with me. There are two ways of explaining this passage. Some

suppose that it is an argument drawn from contraries, and that Christ's meaning is: "I

cannot reign till the devil is overthrown; for the object of all his attempts is, to scatter

whatever I gather." And certainly we see abundant evidence of the earnestness with

which that enemy labors to destroy the kingdom of Christ. But I rather agree in

opinion with those who explain it to denote, that the scribes are declared to be, in

two respects, opposed to the kingdom of God, because they intentionally hinder its

progress. "It was your duty to assist me, and to give me your hand in establishing

the kingdom of God; for whoever does not assist is, in some measure, opposed to

me, or, at least, deserves to be reckoned among enemies. What then shall be said

of you, whose furious rage drives you into avowed opposition?" 734

And he that gathereth not with me scattereth The truth of this is abundantly man-

ifest from what has been already said; for so strong is our propensity to evil, that

the justice of God can have no place but in those who apply to it in good earnest.

This doctrine has a still more extensive bearing, and implies that they are unworthy

to be considered as belonging to the flock of Christ, who do not apply to it all the

means that are in their power; because their indolence tends to retard and ruin the

kingdom of God, which all of us are called to advance.

31. Therefore I say to you. This inference ought not to be confined to the clause

immediately preceding, but depends on the whole discourse. Having proved that the

scribes could not blame him for casting out devils, without opposing the kingdom of

God, he at length concludes that it is no light or ordinary offense, but an atrocious

crime, knowingly and willingly to pour contempt on the Spirit of God. We have al-

ready said, that Christ did not pronounce this decision on the mere words which they

uttered, but on their base and wicked thought.

All sin and blasphemy. As our Lord declares blasphemy against the Holy Ghost to

be more heinous than all other sins, it is of importance to inquire what is the meaning

of that term. Those who define it to be impenitence 735 may be refuted without any

difficulty; for it would have been in vain and to no purpose for Christ to say, that it

is not forgiven in the present life. Besides, the word blasphemy cannot be extended

indiscriminately to every sort of crimes; but from the comparison which Christ makes,

we shall easily obtain the true definition. Why is it said that he who blasphemes

against the Spirit is a more heinous sinner than he who blasphemes against Christ?

Is it because the majesty of the Spirit is greater, that a crime committed against him

must be punished with greater severity? Certainly that is not the reason; for as the

fullness of the Godhead (Colossians 2:9) shines in Christ, he who pours contempt

upon him overturns and destroys, as far as it lies in his power, the whole glory of

God. Now in what manner shall Christ be separated from his Spirit, so that those

734"A batailler ouvertement contre Dieu;" — "to fight openly against God." 735"Quant a ceux qui disent que c'est un endurcissement jusqu'a la mort;" — "as to those who say that it is hardened obstinacy even to death."

HARMONY OF THE EVANGELISTS

who treat the Spirit with contempt offer no injury or insult to Christ?

Already we begin to perceive, that the reason why blasphemy against the Spirit

exceeds other sins, is not that the Spirit is higher than Christ, but that those who

rebel, after that the power of God has been revealed, cannot be excused on the plea

of ignorance. Besides, it must be observed, that what is here said about blasphemy

does not refer merely to the essence of the Spirit, but to the grace which He has

bestowed upon us. Those who are destitute of the light of the Spirit, however much

they may detract from the glory of the Spirit, will not be held guilty of this crime. 736 We do not maintain, that those persons are said to pour contempt on the Spirit

of God, who oppose his grace and power by hardened malice; and farther we main-

tain, that this kind of sacrilege is committed only when we knowingly endeavor to

extinguish the Spirit who dwells in us.

The reason why contempt is said to be poured on the Spirit, rather than on the

Son or the Father, is this. By detracting from the grace and power of God, we make a

direct attack on the Spirit, from whom they proceed, and in whom they are revealed

to us. Shall any unbeliever curse God? It is as if a blind man were dashing against

a wall. But no man curses the Spirit who is not enlightened by him, and conscious

of ungodly rebellion against him; for it is not a superfluous distinction. that all other

blasphemies shall be forgiven, except that one blasphemy which is directed against

the Spirit. If a man shall simply blaspheme against God, he is not declared to be

beyond the hope of pardon; but of those who have offered outrage to the Spirit, it

is said that God will never forgive them. Why is this, but because those only are

blasphemers against the Spirit, who slander his gifts and power, contrary to the

conviction of their own mind? Such also is the import of the reason assigned by

Mark for the extreme severity of Christ's threatening against the Pharisees; because

they had said that he had the unclean spirit; for in this manner they purposely and

maliciously turned light into darkness; and, indeed, it is in the manner of the giants, 737 as the phrase is, to make war against God.

But here a question arises. Do men proceed to such a pitch of madness as not

to hesitate, knowingly and willfully, to rush against God? for this appears to be

monstrous and incredible. I reply: Such audacity does indeed proceed from mad

blindness, in which, at the same time, malice and virulent rage predominate. Nor is

it without reason that Paul says, that though he was

a blasphemer, he obtained pardon, because he had done it ignorantly in his un-

belief,

(1 Timothy 1:13;)

for this term draws a distinction between his sin and voluntary rebellion. This

passage refutes also the error of those who imagine that every sin which is voluntary,

or which is committed in opposition to the conscience, is unpardonable. On the

contrary, Paul expressly limits that sin to the First Table of the Law; 738 and our Lord

736"Ne seront pas toutesfois tenus coulpables de ce grand crime duquel il est ici parle;" — "will not, on that account, be held guilty of the great crime here spoken of."

737"Et cela c'est desfier Dieu, et luy faire la guerre, comme les Geans des Poetes, ainsique porte le proverbe Latin;" — "and that is to defy God, and make war with him, like the Giants of the Poets, as the Latin proverb bears."

738"Restreint nommement a la Premiere Table de la Loy ce peche contre l'Esprit;" — "ex-

JOHN CALVIN

not less plainly applies the word blasphemy to a single description of sin, and at the

same time shows, that it is of a kind which is directly opposed to the glory of God. 739

From all that has been said, we may conclude that those persons sin and blas-

pheme against the Holy Spirit, who maliciously turn to his dishonor the perfections

of God, which have been revealed to him by the Spirit, in which His glory ought to

be celebrated, and who, with Satan, their leader, are avowed enemies of the glory

of God. We need not then wonder, if for such sacrilege there is no hope of pardon;

for they must be desperate who turn the only medicine of salvation into a deadly

venom. Some consider this to be too harsh, and betake themselves to the childish

expedient, that it is said to be unpardonable, because the pardon of it is rare and

difficult to be obtained. But the words of Christ are too precise to admit of so silly an

evasion. It is excessively foolish to argue that God will be cruel if he never pardon a

sin, the atrocity of which ought to excite in us astonishment and horror. 740 Those

who reason in that manner do not sufficiently consider what a monstrous crime it is,

not only to profane intentionally the sacred name of God, but to spit in his face when

he shines evidently before us. It shows equal ignorance to object, that it would be

absurd if even repentance could not obtain pardon; for blasphemy against the Spirit

is a token of reprobation, and hence it follows, that whoever have fallen into it, have

been delivered over to a reprobate mind, (Romans 1:28.) As we maintain, that he

who has been truly regenerated by the Spirit cannot possibly fall into so horrid a

crime, so, on the other hand, we must believe that those who have fallen into it

never rise again; nay, that in this manner God punishes contempt of his grace, by

hardening the hearts of the reprobate, so that they never have any desire towards

repentance.

32. Neither in the present life What these words mean, Mark briefly explains

by saying, that those who have spoken against the Spirit are exposed to eternal

judgment Every day we ask from God the forgiveness of sins, and every day he

reconciles us to Him; and, finally, at death, he takes away all our sins, and declares

that he is gracious to us. The fruit of this mercy will appear at the last day. The

meaning therefore is: — "There is no reason to expect that those who shall have

blasphemed against the Spirit will obtain pardon in this life, or will be acquitted in

the last judgment."

With regard to the inference drawn by the Papists, that the sins of men are forgiven

after death, there is no difficulty in refuting their slander. First, they act foolishly

in torturing the expression, future life, to mean an intermediate period, while any

one may perceive that it denotes "the last judgment." But it is likewise a proof of

their dishonesty; for the objection which they sophistically urge is inconsistent with

their own doctrine. Who knows not their distinction, that sins are freely pardoned

in respect of guilt, but that punishment and satisfaction are demanded? This is an

pressly limits to the First Table of the Law this sin against the Spirit."

739"Que c'est un peche qui battaille directement contre la gloire de Dieu;" — "that it is a sin which fights directly against the glory of God."

740"Veu que l'horreur d'iceluy nous devroit a tous faire dresser les cheveux en la teste;" — "since the horror at it ought to have such an effect on all of us, as to make the hair stand on our head."

HARMONY OF THE EVANGELISTS

acknowledgment, that there is no hope of salvation to any one whose guilt is not

pardoned before death. To the dead, therefore, there remains no forgiveness, except

as regards punishment; and surely they will not venture to deny that the subject of

this discourse is guilt. Let them now go and light their fire of purgatory with these

cold materials, if ice can kindle a flame. 741

741"Voire s'i1 est possible de tant souffler la glace, qu'on la face flamber;" — "that is, if it be possible to blow upon the ice in such a manner as to produce a flame."

Matthew 12:33-37

MATTHEW 12:33-37

Matthew 12:33-37

33. Either make the tree good, and its fruit good: or make the tree bad, and its

fruit bad; for the tree is known by the fruit. 34. Offspring of vipers, how can you

speak what is good, when you are bad? for out of the abundance of the heart the

mouth speaketh. 35. A good man, out of the good treasure of his heart, bringeth

forth what is good, and a bad man, out of the bad treasure, bringeth forth what is

evil. 36. But I say to you, That men will give account, at the day of judgment, for

every idle word which they shall have spoken. 37. For by thy words thou shalt be

justified, and by thy words thou shalt be condemned.

33. Either make the tree good It might look like absurdity, that men should be

allowed a choice of being either good or bad; but if we consider what sort of persons

Christ is addressing, the difficulty will be speedily resolved. We know what opinion

was generally entertained about the Pharisees; for their pretended sanctity had so

blinded the minds of the common people, that no one ventured to pass sentence

on their vices. 742 Wishing to remove this mask, Christ desires them to be either

good or bad; or, in other words, declares that nothing is more inconsistent with

honesty than hypocrisy, and that it is in vain for men to boast of pretensions to

righteousness who are not sincere and upright. 743 So then he puts nothing at their

disposal, and withdraws no restraint from them, but only reminds them that their

empty professions will avail them nothing so long as they are double, because they

must be either good or bad

From the expression, make the tree, some foolishly infer, that it is in every man's

power to regulate his own life and conduct. It is a rhetorical mode of speaking,

by which Christ points out the scribes, dispels—so to speak—the smoke of their

hypocrisy, and recalls them to pure and genuine uprightness. He afterwards ex-

plains the way and manner in which they may show that they are good or bad trees;

742"Que nul n'osoit parler de leurs vices, et les condamner;" — "that none dared to speak of their vices, or to condemn them."

743"Lesquels ne vont point rondement, et n'ont une affection droite;" — "who do not go straight forward, and have not an upright disposition."

HARMONY OF THE EVANGELISTS

which is by yielding good or bad fruit: so that there is no ambiguity in the meaning.

The life of the scribes was not rendered infamous among men by gross vices. Pride,

ambition, and envy, displayed their venom in the slanders which they uttered; but

as that venom was not perceived by ignorant people, Christ brings the concealed

evil from its lurking-place, and drags it forth to light.

But perhaps it will be objected that, in consequence of the corruption of our na-

ture, it is impossible to find any man who is altogether upright, and free from every

vice. The answer is ready. Christ does not demand absolute and entire perfection,

but only a sincere and unfeigned disposition, which the Pharisees whom he addresses

were far from possessing. As Scripture applies the terms, bad and wicked, to those

who are completely given up to Satan, so the sincere worshippers of God, though

they are encompassed by the infirmity of their flesh and by many sins, and groan

under the burden, are called good. This arises from the undeserved kindness of God,

who bestows so honorable a designation on those who aim at goodness.

34. Offspring of vipers. The similarity between the tree and the fruit is here

applied by Christ to nothing more than speech, because this afforded an opportunity

of detecting the inward and concealed malice of the scribes; and that is the reason

why he dwells so much on this one kind of sin. It is because their falsehood and

slanders betrayed what was not so visible in the rest of their life, that Christ attacks

them with such severity. "There is no reason to wonder," he says, "that you vomit

out wicked words; for your heart is full of malice." Nor are we to suppose that he

ought to have treated them with greater gentleness, because some might regard

this reproof as excessively severe. There are other sins, no doubt, that call for harsh

reproofs; but when hypocritical persons pervert what is right, or put a false coloring

on what is sinful, such wickedness renders it necessary that God should thunder

against it in a more terrible manner than against other sins.

Now the design of Christ, suggested by the present occurrence, was to condemn

the wicked sophistry which turns light into darkness. This passage shows how highly

valuable in the sight of the Lord truth is, since he maintains and defends it with such

rigor. Would that this were earnestly considered by those persons, whose ingenuity

is too ready to be employed in defending any cause, and whose venal tongue dis-

guises impostures! In a particular manner, Christ waxes wroth against those whom

ambition, or envy, or some other fraudulent design, prompts to slander, even when

there is nothing that their conscience condemns. Against the Pharisees, too, as his

custom was, Christ used greater harshness, because they were so captivated by an

unfounded conviction of their righteousness, that an ordinary warning had no effect

upon them. And till hypocrites are sharply pierced, 744 all that is said to them is

treated with scorn and contempt.

How can you speak what is good? We have formerly hinted, that proverbial say-

ings ought not to be rigidly interpreted as an invariable rule, for they state nothing

more than the ordinary fact. Sometimes, no doubt, a cruel man will deceive the

simple by honied flatteries, a cunning man will cheat under the garb of simplicity,

744"Iusques a ce qu'ils sentent qu'on le poigne a bon escient;" — "till they feel that they are pierced in good earnest."

JOHN CALVIN

and a man of very wicked thoughts will breathe almost angelical purity of language. 745 But the ordinary practice demonstrates the truth of what Christ here says, that

out of the abundance of the heart the mouth speaketh; agreeably to the old proverb,

which declared the tongue to be the index of the mind. 746 And, indeed, whatever

hidden and crooked recesses may exist in the heart of man, and whatever may be

the amazing contrivances by which every man conceals his vices, yet the Lord ex-

torts from each of them some kind of confession, so that they discover by the tongue

their natural disposition and hidden feelings. We must also observe the purpose for

which Christ employs those parables; for he reproaches the Pharisees with having

manifested by words the malice which they had inwardly conceived. Besides, know-

ing them to be sworn enemies, he takes occasion from, single calumny to expose

their whole life, and to destroy their credit with the people, which gave them too

great influence in deceiving and in doing mischief. Though good speeches do not

always proceed from the inmost heart, but originate (as the phrase is) on the tip of

the tongue, yet it is an invariable truth, that bad speeches are indications of a bad

heart.

36. Of every idle word This is an argument from the less to the greater; for if every

idle word is to be called in question, how would God spare the open blasphemies and

sacrilegious insolence of those who bark against his glory? 747 An idle word means

one that is useless, or that yields no edification or advantage. Many look upon this

as too severe; 748 but if we consider the purpose for which our tongues were made,

we will acknowledge, that those men are justly held guilty who unthinkingly devote

them to trifling fooleries, and prostitute them to such a purpose. It is no light fault

to abuse, for frivolous purposes, the time, which Paul enjoins us to be careful to

redeem, (Ephesians 5:16; Colossians 4:5.)

Now since no man is so cautious in speech, or maintains such a wise restraint

upon himself, as never to allow some idle words to escape him, there remains for

all of us absolute despair, if the Lord should treat us with rigor. But as the confident

hope of our salvation rests on the assurance that God will not enter into judgment

with us, (Psalm 143:2,) but will bury in gracious forgetfulness the sins which deserve

innumerable deaths, 749 we entertain no doubt that, when he removes the condem-

nation of our whole life, he will likewise pardon the guilt of idle talking. When the

judgment of God is mentioned in Scripture, it does not in any way set aside the for-

giveness of sins. And yet let no man indulge himself, but let every man earnestly

endeavor to bridle his tongue, (James 1:26.) First, let us speak of the sacred mys-

teries of God with the utmost reverence and sobriety; secondly, let us abstain from

talkativeness, buffoonery, and vain jests, and much more from slanderous attacks;

745"Il semblera, a l'ouir parler, qu'il ait une purete Angelique;" — "to hear him speak, you would imagine that he has the purity of an Angel."

746"Comme aussi le proverbe ancien portoit, Que la langue est le charactere ou pourtrait du coeur;" — "as also the old proverb bore, That the tongue is the type or portrait of the heart."

747"Qui abbayent contre sa gloire, comme chiens mastins;" — "who bark against his glory, like mastiff-dogs."

748"Ceci semble a plusieurs estre trop extreme et rigoureux;"— "this appears to many to be too extreme and rigorous."

749"Qui meritent dix mille morts;" — "which deserve ten thousand deaths."

HARMONY OF THE EVANGELISTS

and, lastly, let us endeavor to have our speech seasoned with salt, (Colossians 4:6.)

37. By thy words thou shalt be justified This was a common proverb, which he

applied to the present subject; for I have no doubt that this was a saying which the

people had frequently in their mouths, that "every man is condemned or acquitted by

his own acknowledgment." But Christ turns it to a meaning somewhat different, that

a wicked speech, being the indication of concealed malice, is enough to condemn a

man. The attempt which the Papists make to torture this passage, so as to set aside

the righteousness of faith, is childish. A man is justified by his words, not because his

speech is the ground of his justification, (for we obtain by faith the favor of God, so

that he reckons us to be righteous persons;) but because pure speech 750 absolves

us in such a manner, that we are not condemned as wicked persons by our tongue.

Is it not absurd to infer from this, that men deserve a single drop of righteousness in

the sight of God? On the contrary, this passage upholds our doctrine; for, although

Christ does not here treat of the ground of our justification, yet the contrast between

the two words points out the meaning of the word justify. The Papists reckon it absurd

in us to say, that a man is justified by faith, because they explain the word justified to

mean, that he becomes, and is, actually righteous; while we understand it to mean,

that he is accounted righteous, and is acquitted before the tribunal of God, as is

evident from numerous passages of Scripture. And is not the same thing confirmed

by Christ, when he draws a contrast between justified and condemned?

750"La parole pure, droite, et honneste;" — "pure, upright, and becoming speech."

Matthew 12:43-45; Luke 11:24-26

Matthew 12:43-45

Luke 11:24-26

43. But when the unclean spirit hath gone out of a man, he walketh through dry

places, seeking rest, and findeth it not. 44. Then he saith, I will return to my house,

whence I came out; and coming, he findeth it empty, and swept, and embellished.

45. Then he goeth away, and taketh with him seven other spirits more wicked than

himself; and entering, he dwelleth there: and the last state of that man is worse

than the first. 751 So shall it be also to this wicked generation.

24. When the unclean spirit hath gone out of a man, he walketh through dry

places, seeking rest; and not finding it, he saith, I will return to my house, whence I

came out. 25. And when he is come, he findeth it swept and embellished. 26. Then

he goeth, and taketh with him seven other spirits more wicked than himself; and

entering, they dwell there: and the last state of that man is worse than the first.

43. But when the unclean spirit hath gone out. He speaks of scribes and hyp-

ocrites of a similar character, who, despising the grace of God, enter into a conspir-

acy with the devil. Against such persons he pronounces that punishment which their

ingratitude deserves. To make his doctrine more extensively useful, he points out,

in a general manner, the condemnation that awaits those who, despising the grace

offered to them, again open the door to the devil. But as almost every particle has

great weight, there are some points that must be noticed in their order, before we

come to treat the substance of the parable.

What Christ says about the going out of the devil is intended to magnify the power

and efficacy of the grace of God. Whenever God draws near to us, and, above all,

when he approaches us in the person of his Son, the design is, to rescue us from the

tyranny of the devil, and to receive us into his favor. This had been openly declared

by Christ in the miracle which he had lately performed. As it is the peculiar office of

Christ to banish wicked spirits, that they may no longer reign over men, the devil is

justly said to go out of those men to whom Christ exhibits himself as a Redeemer.

751"La fin de cest homme est pire que le commencement;" — "the end of that man is worse than the beginning."

HARMONY OF THE EVANGELISTS

Though the presence of Christ is not efficacious to all, because unbelievers render it

useless to them, yet he intended to point out why he visits us, what is implied in his

coming, and how it is regarded by wicked spirits; for in every case in which Christ

operates on men, the devils are drawn into a contest with him, and sink beneath

his power. Let us, therefore, hold it to be a settled point, that the devil is cast out

of us, whenever Christ shines upon us, and displays his grace towards us by some

manifestation.

Secondly, the wretched condition of the whole human race is here described to

us; for it follows that the devil has a residence within man, since he is driven from it

by the Son of God. Now what is here said relates not to one individual or to another,

but to the whole posterity of Adam. And this is the glory of our nature, that the devil

has his seat within us, and inhabits both the body and the soul. So much the more

illustrious is the display of the mercy of God, when we, who were the loathsome dens

of the devil, are made temples to Himself, and consecrated for a habitation of His

Spirit.

Thirdly, we have here a description of Satan's nature. He never ceases to do us

injury, but is continually busy, and moves from one place to another. In a word,

he directs all his efforts to accomplish our destruction; and above all, when he has

been vanquished and put to flight by Christ, it only tends more to whet his rage

and keenness to do us injury. 752 Before Christ makes us partakers of his energy,

it seems as if it were in sport and amusement that this enemy reigns over us; 753

but when he has been driven out, he conceives resentment at having lost his prey,

collects new forces, and arouses all his senses to attack us anew.

He walketh through dry places. This is a metaphorical expression, and denotes

that to dwell out of men is to him a wretched banishment, and resembles a barren

wilderness. Such, too, is the import of the phrase, seeking rest, so long as he dwells

out of men; for then he is displeased and tormented, and ceases not to labor by

one means or by another, till he recover what he has lost. 754 Let us, therefore,

learn that, as soon as Christ calls us, a sharper and fiercer contest is prepared for

us. Though he meditates the destruction of all, and though the words of Peter apply

to all without exception, that he

goeth about as a roaring lion, and seeketh whom he may devour,

(1 Peter 5:8,)

yet we are plainly taught by these words of Christ, that Satan views with deeper

hatred, and attacks with greater fierceness and rage, those who have been rescued

from his snares. Such an admonition, however, ought not to inspire us with terror,

but to arouse us to keep diligent watch, and to put on the spiritual armor, that we

may make a brave resistance.

44. He findeth it empty Christ is unquestionably describing those who, being

destitute of the Spirit of God, are prepared for receiving the devil; for believers,

752"Il aiguise tant plus son appetit enrage de nous mal-faire;" — "so much the more does it whet his enraged appetite to do us injury."

753"Ce mal-heureux ennemi nous manie tout a son aise, et regne en nous comme en se iouant;" — "this unhappy foe governs us altogether at his ease, and reigns over us, as it were, in sport."

754"Iusques a ce qu'il retrouve la proye qu'on luy a ostee d'entremains;" — "till he recover the prey that has been snatched out of his hands."

JOHN CALVIN

in whom the Spirit of God efficaciously dwells, are fortified on all sides, so that no

opening is left for Satan. The metaphor of a house swept and embellished is taken

from men who find pleasure in the cleanness and neatness of their apartments; for

to Satan no sight is beautiful but deformity itself, and no smell is sweet but filth

and nastiness. The meaning therefore is, that Satan never finds a more appropriate

habitation within us, than when, having parted with Christ, we receive Satan as a

guest. 755 His highest delight is in that emptiness by which the neglect of divine

grace is followed. 756

45. He taketh with him seven other spirits The number seven is here used indef-

initely, as in many other passages. By these words Christ shows that if we fall from

his grace, our subjection to Satan is doubled, so that he treats us with greater cruelty

than before, and that this is the just punishment of our slothfulness. 757 Let us not

then suppose that the devil has been vanquished by a single combat, because he

has once gone out of us. On the contrary, let us remember that, as his lodgment

within us was of old standing, ever since we were born, he has knowledge and expe-

rience of all the approaches by which he may reach us; and that, if there be no open

and direct entrance, he has dexterity enough to creep in by small holes or winding

crevices. 758 We must, therefore, endeavor that Christ, holding his reign within us,

may block up all the entrances of his adversary. Whatever may be the fierceness

or violence of Satan's attacks, they ought not to intimidate the sons of God, whom

the invincible power of the Holy Spirit preserves in safety. We know that the pun-

ishment which is here threatened is addressed to none but those who despise the

grace of God, and who, by extinguishing the light of faith, and banishing the desire

of godliness, 759 become profane.

755"Que quand, laissans Christ, et nous esloignans de luy, nous attirons c'est hoste a nous;" — "that when leaving Christ, and withdrawing from him, we entice this guest."

756"Ce qu'il aime donc le plus, et ou il prend un souverain plaisir, c'est ceste place vuide qui se fait quand l'homme ne tient conte de la grace de Dieu, et est nonchalant d'en bien user;" — "that which he loves most, and in which he takes a supreme pleasure, is the emptiness which is produced, when man sets no value on the grace of God, and is indifferent about making a good use of it."

757"En sorte qu'il nous tient le pied sur la gorge plus estroitement que devant: et qu'en cela nous recevons une iuste recompense et punition de nostre nonchalance;" — "so that he holds his foot upon our throat more straitly than before; and that in this we have a just reward of our indifference."

758"Et s'il n'y pent entrer de front et apertement, il est assez fin pour s'y fourrer secretement par dessous terre, ou par quelque fente a coste;"— "and if he cannot enter it in front and openly, he is cunning enough to dig into it secretly below ground, or by some chink in the side."

759"Et effacans l'amour de la crainte de Dieu;" — "and effacing the love of the fear of God."

Matthew 12:46-50; Mark 3:31-35; Luke 11:27-28; 8:19-21

MATTHEW 12:46-50; Mark 3:31-35;

Luke 11:27-28; 8:19-21

Matthew 12:46-50

Mark 3:31-35

Luke 11:27-28

46. And while he was still talking to the multitudes, lo, his mother and his brethren

stood without, desiring to speak to him. 47. And one said to him, Lo, thy mother

and thy brethren stand without, desiring to speak to thee. 48. But he answering

said to him who had told him, Who is my mother, or who are my brethren? 49. And

stretching out his hand toward his disciples, he said, Lo, my mother and my brethren.

50. For whosoever shall do the will of my Father who is in heaven, he is my brother,

and sister, and mother.

31. And his mother and brethren came, and standing without, sent to him to call

him. 760 32. And the multitude was sitting around him, and they say to him, Lo, thy

mother and thy brethren without seek thee. 33. And he answered, saying to them,

Who is my mother and my brethren? 34. And when he had looked all around on the

disciples sitting around him, he said, Lo, my mother and my brethren. 35. For he

who shall do the will of God is my brother, and my sister, and mother.

27. And it happened while he was saying these things, a certain woman from

among the multitude, raising her voice, said to him, Blessed is the womb that bore

thee, and the breasts which thou hath sucked. 28. but he said, Nay, rather, blessed

are they that hear the word of God, and keep it.

Luke 8:19-21

19. And his mother and his brethren came to him, and could not reach him on

account of the crowd. 20. And it was related and told him, Thy mother and thy

brethren stand without, desiring to see thee. 21. Who answering said to them, My

760"Et estans dehors envoyerent quelques uns vers luy pour l'appeler;" — "and being without, sent some persons to him to call him."

JOHN CALVIN

mother and my brethren are those who hear the word of God, and do it. 761

Luke 11:27. Blessed is the womb. By this eulogium the woman intended to mag-

nify the excellence of Christ; for she had no reference to Mary, 762 whom, perhaps,

she had never seen. And yet it tends in a high degree to illustrate the glory of Christ,

that she pronounces the womb that bore him to be noble and blessed. Nor was the

blessing inappropriate, but in strict accordance with the manner of Scripture; for

we know that offspring, and particularly when endued with distinguished virtues, is

declared to be a remarkable gift of God, preferable to all others. It cannot even be

denied that God conferred the highest honor on Mary, by choosing and appointing

her to be the mother of his Son. And yet Christ's reply is so far from assenting to

this female voice, that it contains an indirect reproof.

Nay, rather, blessed are they that hear the word of God. We see that Christ

treats almost as a matter of indifference that point on which the woman had set a

high value. And undoubtedly what she supposed to be Mary's highest honor was

far inferior to the other favors which she had received; for it was of vastly greater

importance to be regenerated by the Spirit of God than to conceive Christ, according

to the flesh, in her womb; to have Christ living spiritually within her than to suckle

him with her breasts. In a word, the highest happiness and glory of the holy Virgin

consisted in her being a member of his Son, so that the heavenly Father reckoned

her in the number of new creatures.

In my opinion, however, it was for another reason, and with a view to another

object, that Christ now corrected the saying of the woman. It was because men

are commonly chargeable with neglecting even those gifts of God, on which they

gaze with astonishment, and bestow the highest praise. This woman, in applauding

Christ, had left out what was of the very highest consequence, that in him salvation is

exhibited to all; and, therefore, it was a feeble commendation, that made no mention

of his grace and power, which is extended to all. Christ justly claims for himself

another kind of praise, not that his mother alone is reckoned blessed, but that he

brings to us all perfect and eternal happiness. We never form a just estimate of

the excellence of Christ, till we consider for what purpose he was given to us by

the Father, and perceive the benefits which he has brought to us, so that we who

are wretched in ourselves may become happy in him. But why does he say nothing

about himself, and mention only the word of God? It is because in this way he opens

to us all his treasures; for without the word he has no intercourse with us, nor we

with him. Communicating himself to us by the word, he rightly and properly calls us

to hear and keep it, that by faith he may become ours.

We now see the difference between Christ's reply and the woman's commenda-

tion; for the blessedness, which she had limited to his own relatives, is a favor which

he offers freely to all. He shows that we ought to entertain no ordinary esteem for

him, because he has all the treasures of life, blessedness, and glory, hidden in him,

761"Mais luy respondant leur dit, Ceux-la sont ma mere et mes freres, qui oyent la parole de Dieu, et la mettent en effect;" — "but he answering said to them, Those are my mother and my brethren, who hear the word of God, and put it in practice."

762"Il ne faut pas penser qu'elle eust regard a Marie;" — "we must not suppose that she had reference to Mary."

HARMONY OF THE EVANGELISTS

(Colossians 2:3,) which he dispenses by the word, that they may be communicated to

those who embrace the word by faith; for God's free adoption of us, which we obtain

by faith, is the key to the kingdom of heaven. The connection between the two things

must also be observed. We must first hear, and then keep; for as faith cometh by

hearing, (Romans 10:17,) it is in this way that the spiritual life must be commenced.

Now as the simple hearing is like a transitory looking into a mirror, 763 as James

says, (1:23,) he likewise adds, the keeping of the word, which means the effectual

reception of it, when it strikes its roots deep into our hearts, and yields its fruit. The

forgetful hearer, whose ears alone are struck by the outward doctrine, gains no ad-

vantage. On the other hand, they who boast that they are satisfied with the secret

inspiration, and on this ground disregard the outward preaching, shut themselves

out from the heavenly life. What the Son of God hath joined let not men, with wicked

rashness, put asunder, (Matthew 19:6.) The Papists discover amazing stupidity by

singing, in honor of Mary, those very words by which their superstition is expressly

condemned, and who, in giving thanks, detach the woman's saying, and leave out

the correction. 764 But it was proper that such a universal stupefaction should come

upon those who intentionally profane, at their pleasure, the sacred word of God.

Luke 8:19. And his mother and his brethren came to him. There is an apparent

discrepancy here between Luke and the other two Evangelists; for, according to

their arrangement of the narrative, they represent Christ's mother and cousins as

having come, while he was discoursing about the unclean spirit, while he refers to

a different occasion, and mentions only the woman's exclamation, which we have

just now explained. But we know that the Evangelists were not very exact as to the

order of dates, or even in detailing minutely every thing that Christ did or said, so

that the difficulty is soon removed. Luke does not state at what precise time Christ's

mother came to him; but what the other two Evangelists relate before the parable of

the sower he introduces after it. The account which he gives of the exclamation of

the woman from among the multitude bears some resemblance to this narrative; for

inconsiderate zeal may have led her to exalt to the highest pitch what she imagined

that Christ had unduly lowered.

All the three Evangelists agree in stating, that while Christ was discoursing in the

midst of a crowd of people, his mother and brethren came to him The reason must

have been either that they were anxious about him, or that they were desirous of

instruction; for it is not without some good reason that they endeavor to approach

him, and it is not probable that those who accompanied the holy mother were unbe-

lievers. Ambrose and Chrysostom accuse Mary of ambition, but without any proba-

bility. What necessity is there for such a conjecture, when the testimony of the Spirit

everywhere bestows commendation on her distinguished piety and modesty? The

warmth of natural affection may have carried them beyond the bounds of propriety:

this I do not deny, but I have no doubt that they were led by pious zeal to seek his

763"Autant que l'ouye simple est comme quand on regarde en un mirroir, et que la memoire s'en escoule incontinent;" — "since the simple hearing is as when we look into a mirror, and the remembrance of it immediately passes away."

764"Et en leurs graces apres le repas, ils prenent le dire de la femme, laissans la correction qui estoit le principal;" — "and in their thanksgivings after a meal, they employ the woman's saying leaving out the correction, which was the most important matter,"

JOHN CALVIN

society. Matthew relates that the message respecting their arrival was brought by

one individual: Mark and Luke say that he was informed by many persons. But there

is no inconsistency here; for the message which his mother sent to call him would

be communicated, as usually happens, from one hand to another, till at length it

reached him.

Matthew 12:48. Who is my mother? These words were unquestionably intended

to reprove Mary's eagerness, and she certainly acted improperly in attempting to

interrupt the progress of his discourse. 765 At the same time, by disparaging the

relationship of flesh and blood, our Lord teaches a very useful doctrine; for he admits

all his disciples and all believers to the same honorable rank, as if they were his

nearest relatives, or rather he places them in the room of his mother and brethren

Now this statement is closely connected with the office of Christ; for he tells us that

he has been given, not to a small number of individuals, but to all the godly, who

are united in one body with him by faith. He tells us also, that there is no tie of

relationship more sacred than spiritual relationship, because we ought not to think

of him according to the flesh, but according to the power of his Spirit which he has

received from the Father to renew men, so that those who are by nature the polluted

and accursed seed of Abraham begin to be by grace the holy and heavenly sons of

God. In like manner, Paul affirms that to know Christ after the flesh is not to know him

properly, (2 Corinthians 5:16,) because we ought rather to consider that renovation

of the world, which far exceeds human power, and which takes place when he forms

us anew by his Spirit to the image of God. To sum up the whole, this passage, first,

teaches us to behold Christ with the eyes of faith; and, secondly, it informs us, that

every one who is regenerated by the Spirit, and gives himself up entirely to God for

true justification, is thus admitted to the closest union with Christ, and becomes one

with him.

50. For whosoever shall do the will of my Father who is in heaven. When he says

that they do the will of his Father, he does not mean that they fulfill, in a perfect

manner, the whole righteousness of the law; for in that sense the name brother,

which is here given by him to his disciples, would not apply to any man. 766 But

his design is, to bestow the highest commendation on faith, which is the source and

origin of holy obedience, and at the same time covers the defects and sins of the

flesh, that they may not be imputed. This, says Christ in a well-known passage,

is the will of my Father, that whosoever seeth the Son, and believeth in him, may

not perish, but have eternal life,

(John 6:40.)

Although these words seem to imply that Christ has no regard to the ties of blood,

yet we know that in reality he paid the strictest attention to human order, 767 and

discharged his lawful duties towards relatives; but points out that, in comparison

of spiritual relationship, no regard, or very little, is due to the relationship of the

765"Et de faict, c'estoit mal avise a elle de vouloir ainsi rompre son propos, lors qu'il enseignoit;" — "and in fact, it was foolish in her to wish to break off his discourse in this manner, while he was teaching."

766"Ne conviendroit a homme vivant;" — "would not apply to any man living." 767"Qu'a la verite il a observe et entretenu en toute sainctete l'ordre qui est entre les hommes;" — "that in reality he observed and maintained."

HARMONY OF THE EVANGELISTS

flesh. Let us therefore attend to this comparison, so as to perform all that nature

can justly claim, and, at the same time, not to be too strongly attached to flesh and

blood. Again, as Christ bestows on the disciples of his Gospel the inestimable honor

of being reckoned as his brethren, we must be held guilty of the basest ingratitude,

if we do not disregard all the desires of the flesh, and direct every effort towards this

object.

Matthew 12:38-42; Luke 11:16, 29-32

Matthew 12:38-42

Luke 11:16, 29-32

38. Then some of the scribes and Pharisees asked him, saying, Master, we desire

to see a sign from thee. 39. But he answering said to them, A wicked and adulterous

generation seeketh a sign, 768 and a sign shall not be given to it, except the sign

of Jonah the prophet. 40. For as Jonah was in the belly of the whale three days

and three nights, so will the Son of man be three days and three nights in the heart

of the earth. 41. The men of Nineveh will rise in judgment with this generation,

and will condemn it: for they repented at the preaching of Jonah; and, lo, a greater

than Jonah is here. 769 42. The queen of the south will rise in judgment with this

generation, and will condemn it: for she came from the ends of the earth to hear the

wisdom of Solomon; and, lo, a greater than Solomon is here. 770

16. And others tempting, sought from him a sign from heaven. — (A little after.)

29. And while the multitudes were crowding together, he began to say, This is a

wicked generation: it seeketh a sign, and a sign shall not be given to it, except the

sign of Jonah the prophet. 30. For as Jonah was a sign to the Ninevites, so shall the

Son of man be also to this nation. 31. The queen of the south will rise in judgment

with the men of this nation, and will condemn them: for she came from the ends of

the earth to hear the wisdom of Solomon; and, lo, a great than Solomon is here. 32.

The men of Nineveh will rise in judgment with this nation, and will condemn it: for

they were brought to repentance by the preaching of Jonah; and, lo, a greater than

Jonah is here.

Luke 11:16. And others tempting sought from him a sign. Something similar

to this is afterwards related by Matthew, (16:4,) and by Mark, (8:11, 12.) Hence it

is evident, that Christ repeatedly attacked them on this subject, so that there was

768"Ausquels il respondit, et leur dit, La nation meschante et adultere (ou, bastarde) requiert un signe;" — "to whom he answered, and said to them, The wicked and adulterous (or, bastard) nation demandeth a sign."

769"Et voyci, il y a ici plus que Ionas;" — "and, lo, there is here a greater than Jonah." 770"Et voyci, il y a ici plus que Salomon;" — "and, lo, there is here a greater than Solomon."

HARMONY OF THE EVANGELISTS

no end to the wickedness of those men who had once resolved 771 to oppose the

truth. There can be no doubt that they ask a sign, in order to plead, as a plausible

pretense for their unbelief, that Christ's calling has not been duly attested. They do

not express such submissiveness as to be prepared to yield to two or three miracles,

and still less to be satisfied with a single miracle; but as I hinted a little before, they

apologize for not believing the Gospel on this pretense, that Christ shows no sign of

it from heaven. 772 He had already performed miracles before their eyes sufficiently

numerous and manifest; but as if these were not enough for the confirmation of

doctrine, they wish to have something exhibited from heaven, by which God will, as

it were, make a visible appearance. They call him Master, according to custom; for

such was the appellation given at that time to all scribes and expounders of the law.

But they do not acknowledge him to be a prophet of God, till he produce a testimony

from heaven. The meaning therefore is: "Since thou professest to be a teacher and

Master, if thou desirest that we should be thy disciples, let God declare from heaven

that He is the Author of thy teaching, and let Him confirm thy calling by a miracle."

Matthew 12:39. A wicked generation He does not merely charge that age with

malice, but pronounces the Jews—or at least the scribes, and those who resembled

them—to be a wicked nation; thus declaring that they labored under a hereditary

disease of obstinacy. The word {γενεά} sometimes denotes an age, and sometimes

a people or nation. He calls them adulterous, that is, spurious or illegitimate, 773

because they were degenerated from the holy fathers; as the prophets reproach

the men of their age with being not the descendants of Abraham, but the ungodly

seed of Canaan.

Seeks a sign. This leads to the inquiry, Does Christ address them with such harsh-

ness of language, because they wished to have a sign given them? for on other

occasions God manifests that He is not so much displeased on this account. Gideon

asks a sign, (Judges 6:17,) and God is not angry, but grants his request; and though

Gideon becomes importunate and asks another sign, yet God condescends to his

weakness. Hezekiah does not ask a sign, and it is offered to him, though unsolicited,

(Isaiah 38:7,8.) Ahaz is severely blamed for refusing to ask a sign, as the prophet had

enjoined him to do, (Isaiah 7:11.) It is not solely, therefore, because they ask a sign,

that Christ makes this attack upon the scribes, but because they are ungrateful to

God, wickedly despise so many of his wonderful works, and try to find a subterfuge

for not obeying his word. What a display was this, I do not say of indifference, but of

malice, in shutting their eyes against so many signs! There was, therefore, no proper

ground for this annoyance; and they had no other object in view than to appear to

have a good reason for rejecting Christ. Paul condemns their posterity for the same

crime, when he says that the Jews require a sign, (1 Corinthians 1:22.)

A sign shall not be given to it. They had already been convicted by various mira-

cles, and Christ does not abstain from exerting his power among them, for the pur-

pose of rendering them inexcusable, but only means that one sign would stand for

771"Qui une fois s'estoyent endurcis;" — "who had once become hardened." 772"Que Christ ne leur monstre aucun signe d'enhaut qui soit pour seelet ceste doctrine;" — "that Christ shows them no sign from above that is suﬀicient to seal this doctrine."

773"Il entend qu'ils sont enfans bastars;" — "he means that they are bastard children."

JOHN CALVIN

all, because they were unworthy of having their ungodly desire granted. "Let them

rest satisfied," says he, "with this sign, that as Jonah, brought up from the bottom

of the sea, preached to the Ninevites, so they will hear the voice of a prophet risen

from the dead." The most of commentators, I am aware, display greater ingenuity

in expounding this passage; but as the resemblance between Christ and Jonah does

not hold at every point, we must inquire in what respect Christ compares himself to

Jonah. For my own part, leaving the speculations of other men, I think that Christ

intends to mark out that single point of resemblance which I have already hinted,

that he will be their prophet after that he is risen from the dead. "You despise," he

says, "the Son of God, who has come down to you from heaven: but I am yet to

die, and to rise from the grave, and to speak to you after my resurrection, as Jonah

came from the bottom of the sea to Nineveh." In this manner our Lord cuts off every

pretense for their wicked demands, by threatening that he will be their Prophet after

his resurrection, since they do not receive him while clothed with mortal flesh.

Luke 11:30. As Jonah was a sign to the Ninevites. He declares that he will be

a sign to them, as Jonah was to the inhabitants of Nineveh. But the word sign is

not taken in its ordinary sense, as pointing out something, but as denoting what is

widely removed from the ordinary course of nature. In this sense Jonah's mission was

miraculous, when he was brought out of the belly of the fish, as if from the grave, to

call the Ninevites to repentance. Three days and three nights This is in accordance

with a well-known figure of speech. 774 As the night is an appendage to the day, or

rather, as the day consists of two parts, light and darkness, he expresses a day by a

day and a night, and where there was half a day, he puts down a whole day.

Matthew 12:41. The men of Nineveh will rise in judgment. Having spoken of

the Ninevites, Christ takes occasion to show that the scribes and others, by whom

his doctrine is rejected, are worse than the Ninevites were. "Ungodly men," he says,

"who never had heard a word of the true God, repented at the voice of an unknown

and foreign person who came to them; while this country, which is the sanctuary of

heavenly doctrine, hears not the Son of God, and the promised Redeemer." Here

lies the contrast which is implied in the comparison. We know who the Ninevites

were, men altogether unaccustomed to hear prophets, and destitute of the true

doctrine. Jonah had no rank to secure their respect, but was likely to be rejected

as a foreigner. The Jews, on the other hand, boasted that among them the Word of

God had its seat and habitation. If they had beheld Christ with pure eyes, 775 they

must have acknowledged, not only that he was a teacher sent from heaven, but that

he was the Messiah, and the promised Author of Salvation. But if that nation was

convicted of desperate ungodliness, for despising Christ while he spoke to them on

earth, we are worse than all the unbelievers that ever existed, if the Son of God, now

that he inhabits his sanctuary in heaven, and addresses us with a heavenly voice,

does not bring us to obey him. Whether the men of Nineveh were truly and perfectly

774"Quant aux trois nuits, il y a ici (cornme on scait bien) une figure que les Grecs et Latins appellent Synecdoche;" — "as to the three nights, there is here (as is well known) a figure which the Greek and Latin writers call Synecdoche."

775"D'un oeil pur, et sans mauvaise affection;" — "with a pure eye, and without evil disposition."

HARMONY OF THE EVANGELISTS

turned to God I judge it unnecessary to inquire. It is enough for the present purpose

that they were so deeply affected by the teaching of Jonah, as to have their minds

directed to repentance.

42. The queen of the south. As Ethiopia lies in a southerly direction from Judea, I

willingly concur with Josephus and other writers, who assert that she was the queen

of Ethiopia. In sacred history she is called the queen of Sheba, (2 Chronicles 9:1.) We

must not suppose this Sheba to be the country of Saba, which rather lay toward the

east, but a town situated in Meroe, an island on the Nile, which was the metropolis

of the kingdom. Here, too, we must attend to the points of contrast. A woman

who had not been at all educated in the school of God, was induced, by the desire

of instruction, to come from a distant region to Solomon, an earthly king; while the

Jews, who had been instructed in the divine law, reject their highest and only teacher,

the Prince of all the prophets. The word condemn relates not to the persons, but to

the fact itself, and the example which it yields.

Matthew 13:1-17; Mark 4:1-12, 24-25; Luke 8:1-10, 18;

10:23-24

Matthew 13:1-17; Mark 4:1-12, 24-25;

Luke 8:1-10, 18; 10:23-24

Matthew 13:1-17

Mark 4:1-12, 24-25

Luke 8:1-10, 18

1. And on the same day Jesus went out of the house, and sat down near the sea.

2. And great multitudes were gathered to him, so that he entered into a ship, and

sat down, and the whole multitude was standing on the shore. 3. And he said many

things to them by parables, saying, Lo, one who was sowing, some seeds fell near

the road, and the birds came and devoured them. 5. And some fell on stony places,

where they had not much earth, and immediately they sprang up, because they had

not depth of earth. 6. But when the sun rose, they were burnt up, and because they

had not a root, they withered away. 7. Others again fell on thorns, and the thorns

grew up, and choked them. 8. And others fell on good soil, and yielded fruit: some

a hundred-fold, some sixty-fold, some thirty-fold. 9. He that hath ears to hear, let

him hear. 10. And the disciples approaching said to him, Why dost thou speak to

them by parables? 11. But he answering, said to them, To you it is given to know

the mysteries 776 of the kingdom of heaven, but to them it is not given, 12. For

whosoever hath, it shall be given to him, and he shall be rendered more wealthy; 777 and whosoever hath not, even that which he hath shall be taken from him. 13.

For this reason I speak to them in parables, because seeing, they do not see, and

hearing, they do not hear nor understand. 14. And in them is fulfilled the prophecy

of Isaiah, which saith, With the ears you shall hear, and shall not understand, and

seeing, you shall see, and shall not perceive. 15. For the heart of this people hath

become gross, and with their ears they have heard heavily, and their eyes they have

shut, lest at any time they should see with their eyes, and hear with their ears, and

understand with the heart, and be converted, and I should heal them. 16. But your

776"De cognoistre les secrets;" — "to know the secrets." 777"Et en aura tant plus;" — "and he shall have so much the more of it."

HARMONY OF THE EVANGELISTS

eyes are blessed for they see; and your ears, for they hear. 17. Verily, I say to you,

That many prophets and righteous men have desired to see the things which you

see, and have not seen them, and to hear the things which you hear, and have not

heard them.

1. And again he began to teach near the sea, and a great multitude was gathered

to him, so that, entering into a ship, he sat on the sea, and the whole multitude was

near the sea on land. 2. And he taught them many things by parables, and said

to them in his doctrine: 3. Hear, lo, a sower went out to sow. 4. And it happened

while he was sowing, some fell closer to the road; and the fowls of heaven came and

ate them up. 5. And some fell on stony places, where it had not much earth, and

immediately it sprang up, because it had not depth of earth. 6. And when the sun

had risen, it was scorched; and because it had not a root, it withered. 7. And some

fell among thorns; and the thorns grew, and choked it, and it did not yield fruit. 8.

And some fell on good soil, and yielded fruit springing up and growing, and produced

some thirty, and some sixty, and some a hundred. 9. And he said to them, He that

hath ears to hear, let him hear. 10. And when he began to be alone, those who

were around him, with the twelve, asked him about the parable. 11. And he said to

them, To you it is given to know the mystery 778 of the kingdom of God, but to those

who are without all things are done by parables: 12. That seeing, they may see and

may not perceive, and hearing, they may hear and may not understand, lest at any

time they may be converted, and their sins may be forgiven them. — (A little after,)

24. And he said to them, Observe what you hear: with what measure, the same

admeasurement shall be made to you, and it shall be added to you who shall hear.

25. For to him who hath it shall be given; and he that hath not, even that which he

hath shall be taken away from him.

1. And it happened afterwards, and he was traveling through each city and village, 779 preaching and proclaiming the glad tidings of the kingdom of God; and the twelve

were with him, 2. And likewise some women, who had been cured of evil spirits and

diseases, Mary, who is called Magdalene, out of whom had gone seven devils, 3.

And Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others,

who assisted him out of their property 4. And while a very great multitude was

assembling, and while they were crowding to him out of each city, he said by a

parable: 5. One who sowed went out to sow his seed, and while he was sowing,

some fell near the road, and the fowls of heaven ate it up. 6. And some fell on a

rock, and when it was sprung up, it withered, because it hath not moisture. 7. And

some fell among thorns, and the thorns springing up along with it, choked it. 8. And

some fell on a good soil, and, springing up, produced fruit a hundred-fold. Saying

these things, he exclaimed, He that hath ears to hear, let him hear. 9. And his

disciples asked him, saying, What was this parable? 780 10. But he said, To you it is

778"De cognoistre le secret;" — "to know the secret." 779"Il alloit de ville en ville, et de village en village;" — "he was going from town to town, and from village to village."

780"Et ses disciples l'interroguerent, dema, dans quelle estoit ceste similitude;" — "and his disciples interrogated him, asking what was this parable."

JOHN CALVIN

given to know the mysteries 781 of the kingdom of God, but to the rest by parables;

that seeing, they may not see, and hearing, they may not understand. — (A little

after,) 18. Consider then how you hear. For whosoever hath, it shall be given to him;

and whosoever hath not, even that which he thinketh that he hath shall be taken

from him.

Luke 10:23-24.

23. And turning to his disciples, he said to them privately, Blessed are the eyes

that see the things which you see. 24. For I say to you, That many prophets and

kings have desired to see the things which you see, and have not seen them; and to

hear the things which you hear, and have not heard them.

What I have here introduced from Luke belongs, perhaps, to another time; but I

saw no necessity for separating what he has placed in immediate connection. First,

he says that the twelve apostles preached the kingdom of God along with Christ;

from which we infer that, though the ordinary office of teaching had not yet been

committed to them, they constantly attended as heralds to procure an audience for

their Master; and, therefore, though they held an inferior rank, they are said to have

been Christ's assistants. Next, he adds, that among those who accompanied Christ

were certain women, who had been cured of evil spirits and diseases, such as Mary

Magdalene, who had been tormented by seven devils To be associated with such

persons might be thought dishonorable; for what could be more unworthy of the

Son of God than to lead about with him women who were marked with infamy? But

this enables us more clearly to perceive that the crimes with which we were loaded

before we believed, are so far from diminishing the glory of Christ, that they tend

rather to raise it to a higher pitch. And, certainly, it is not said, that the Church which

he elected was found by him to be without spot and blemish, but that he cleansed

it with his blood, and made it pure and fair.

The wretched and disgraceful condition of those women, now that they had been

delivered from it, redounded greatly to the glory of Christ, by holding out public man-

ifestations of his power and grace. At the same time, Luke applauds their gratitude

in following their Deliverer, and disregarding the ridicule of the world. 782 Beyond

all question, they were pointed at with the finger on every side, and the presence of

Christ served for a platform to exhibit them; but they do not refuse to have their own

shame made generally known, provided that the grace of Christ be not concealed.

On the contrary, they willingly endure to be humbled, in order to become a mirror,

by which he may be illustriously displayed.

In Mary, the boundless goodness of Christ was displayed in an astonishing man-

ner. A woman, who had been possessed by seven devils, and might be said to have

been the meanest slave of Satan, was not merely honored to be his disciple, but

admitted to enjoy his society. Luke adds the surname Magdalene, to distinguish her

from the sister of Martha, and other persons of the name of Mary, who are mentioned

in other passages, (John 11:1; 19:25.)

781"De cognoistre les secrets;" — "to know the secrets." 782"D'autant qu'elles ont suyvi leur Liberateur, nonobstant l'ignominie du monde qu'il leur faloit endurer en ce faisant;" — "because they followed their Deliverer, notwithstanding the ignominy of the world which they must endure by so doing."

HARMONY OF THE EVANGELISTS

Luke 8:3. Joanna, the wife of Chuza It is uncertain whether or not Luke intended

his statement to be applied to those women in the same manner as to Mary To me

it appears probable that she is placed first in order, as a person in whom Christ had

given a signal display of his power; and that the wife of Chuza, and Susanna, matrons

of respectability and of spotless reputation, are mentioned afterwards, because they

had only been cured of ordinary diseases. Those matrons being wealthy and of high

rank, it reflects higher commendation on their pious zeal, that they supply Christ's

expenses out of their own property, and, not satisfied with so doing, leave the care

of their household affairs, and choose to follow him, attended by reproach and many

other inconveniences, through various and uncertain habitations, instead of living

quietly and at ease in their own houses. It is even possible, that Chuza, Herod's

steward, being too like his master, was strongly opposed to what his wife did in

this matter, but that the pious woman overcame this opposition by the ardor and

constancy of her zeal.

Matthew 13:2. And great multitudes were gathered together to him. It is not

without good reason that the Evangelists begin with informing us that, a vast mul-

titude had assembled, and that when Christ beheld them, he was led to compare

his doctrine to seed That multitude had been collected from various places: all were

held in suspense; all were alike eager to hear, but not equally desirous to receive

instruction. The design of the parable was to inform them, that the seed of doctrine,

which is scattered far and wide, is not everywhere productive; because it does not

always find a fertile and well cultivated soil. Christ declared that he was there in

the capacity of a husbandman, who was going out to sow seed, but that many of

his hearers resembled an uncultivated and parched soil, while others resembled a

thorny soil; so that the labor and the very seed were thrown away. I forbear to make

any farther inquiry into the meaning of the parable, till we come to the explanation

of it; which, as we shall find, is shortly afterwards given by our Lord. It may only be

necessary, for the present, to remind the reader, that if those who ran from distant

places to Christ, like hungry persons, are compared to an unproductive and barren

soil, we need not wonder if, in our own day, the Gospel does not yield fruit in many,

of whom some are lazy and sluggish, others hear with indifference, and others are

scarcely drawn even to hear.

9. He that hath ears to hear, let him hear. These words were intended partly

to show that all were not endued with true understanding to comprehend what he

said, and partly to arouse his disciples to consider attentively that doctrine which

is not readily and easily understood by all. Indeed, he makes a distinction among

the hearers, by pronouncing some to have ears, and others to be deaf. If it is next

inquired, how it comes to pass that the former have ears, Scripture testifies in other

passages, that it is the Lord who pierces the ears, (Psalm 40:7,)and that no man

obtains or accomplishes this by his own industry.

10. The disciples approaching said to him. From the words of Matthew it is evi-

dent, that the disciples did not merely look to themselves, but wished also to con-

sult the benefit of others. Being unable to comprehend the parable, they concluded

that it would be as little understood by the people; and, therefore, they complain

JOHN CALVIN

that Christ employed language from which his hearers could derive no profit. Now

though parables are generally found to illustrate the subject of which they treat, yet

the uninterrupted course of a metaphor may lead to obscurity. 783 So then Christ, in

delivering this parable, intended to wrap up, in an allegory, what he might have said

more plainly and fully, without a figure. 784 But now that the exposition is added,

the figurative discourse has greater energy and force than if it had been simple: by

which is meant, that it is not only fitted to produce a more powerful impression on

the mind, but is also more clear. So highly important is the manner in which any

thing is said. 785

11. To you it is given to know the mysteries 786 of the kingdom of heaven From

this reply of Christ we learn, that the doctrine of salvation is proclaimed by God to

men for various purposes; for Christ declares that he intentionally spoke obscurely,

in order that his discourse might be a riddle to many, and might only strike their

ears with a confused and doubtful sound. It will perhaps be objected, that this is

inconsistent with that prophecy,

I have not spoken in secret, nor in a dark corner: I said not in vain to the seed of

Jacob, Seek me,

(Isaiah 45:19;)

or with the commendations which David pronounces on the Law, that it

is a lamp to the feet, and that it giveth wisdom to little children

(Psalm 119:105,130.)

But the answer is easy: the word of God, in its own nature, is always bright, 787 but

its light is choked by the darkness of men. Though the Law was concealed, as it were,

by a kind of veil, yet the truth, of God shone brightly in it, if the eyes of many had not

been blinded. With respect to the Gospel, Paul affirms with truth, that it is hidden

to none but to the reprobate, and to those who are devoted to destruction, whose

minds Satan hath blinded, (2 Corinthians 4:3,4.) Besides, it ought to be understood,

that the power of enlightening which David mentions, and the familiar manner of

teaching which Isaiah predicts, refer exclusively to the elect people.

Still it remains a fixed principle, that the word of God is not obscure, except so far

as the world darkens it by its own blindness. And yet the Lord conceals its mysteries,

so that the perception of them may not reach the reprobate. 788 There are two ways

in which he deprives them of the light of his doctrine. Sometimes he states, in a dark

manner, what might be more clearly expressed; and sometimes he explains his mind

783"Si est-ce toutesfois qu'elles sont obscures et enveloppees, quand on continue tousiours la metaphore sans rien y entremesler;" — "yet they are obscure and involved, when the metaphor is constantly pursued, without any thing being intermingled with it."

784"En usant de termes communs;" — "by using ordinary terms." 785"Voyla comme il y a bien a regarder comment on couche ou on deduit un propos;" — "this shows us the great attention that is due to the manner in which a discourse is expressed or conveyed."

786"De cognoistre les secrets;" — "to know the secrets." 787"La parole de Dieu de sa nature est tousiours pleine de lumiere et clairte;" — "the word of God in its own nature is always full of light and brightness."

788"Cependant neantmoins il ne laisse point d'estre vray, que le Seigneur tient ses secrets cachez, a fin que le goust et la fruition d'iceux ne parviene aux reprouvez;" — "yet, nevertheless, it does not cease to be true, that the Lord keeps its secrets hidden, in order that the relish and enjoyment of them may not reach the reprobate."

HARMONY OF THE EVANGELISTS

fully, without ambiguity and without metaphor, but strikes their senses with dulness

and their minds with stupidity, so that they are blind amidst bright sunshine.

Such is the import of those dreadful threatenings, in which Isaiah forewarns, that

he will be to the people a barbarian, speaking in a foreign and unknown language;

that the prophetical visions will be to the learned a shut and sealed book, in which

they cannot read; and that when the book shall be opened, all will be unlearned,

and will remain in amazement, through inability to read, (Isaiah 28:11; 29:11.) Now

since Christ has purposely dispensed his doctrine in such a manner, that it might

be profitable only to a small number, being firmly seated in their minds, and might

hold others in suspense and perplexity, it follows that, by divine appointment, the

doctrine of salvation is not proclaimed to all for the same end, but is so regulated by

his wonderful purpose, that it is not less a savor of death to death to the reprobate

than a life-giving savor to the elect, (2 Corinthians 2:15,16.) And that no one may

dare to murmur, Paul declares, in that passage that whatever may be the effect of

the Gospel, its savor, though deadly, is always a sweet savor to God.

To ascertain fully the meaning of the present passage, we must examine more

closely the design of Christ, the reason why, and the purpose for which, these words

were spoken. First, the comparison is undoubtedly intended by Christ to exhibit the

magnitude of the grace bestowed on his disciples, in having specially received what

was not given indiscriminately to all. If it is asked, why this privilege was peculiar to

the apostles, 789 the reason certainly will not be found in themselves, and Christ, by

declaring that it was given to them, excludes all merit. 790 Christ declares that there

are certain and elect men, on whom God specially bestows this honor of revealing

to them his secrets, and that others are deprived of this grace. No other reason will

be found for this distinction, except that God calls to himself those whom he has

gratuitously elected.

12. For whosoever hath, it shall be given to him. Christ pursues the subject which

I have just mentioned; for he reminds his disciples how kindly God acts towards them,

that they may more highly prize his grace, and may acknowledge themselves to be

under deeper obligations to his kindness. The same words he afterwards repeats,

but in a different sense, (Matthew 25:29;) for on that occasion the discourse relates

to the lawful use of gifts. 791 But here he simply teaches, that more is given to the

apostles than to the generality of men, because the heavenly Father is pleased to

display in perfection his kindness towards them.

He does not forsake the work of his own hand,

(Psalm 138:8.)

Those whom he has once begun to form are continually polished more and more,

till they are at length brought to the highest perfection. The multiplied favors which

are continually flowing from him to us, and the joyful progress which we make, spring

from God's contemplation of his own liberality, which prompts him to an uninter-

789"Si on demande d'ou venoit un tel privilege et honneur aux Apostres plustost aux autres;" — "if it is asked, whence came such a privilege and honor to the Apostles rather than to the others."

790"Exclud toute merite de sa part;" — "excludes all merit on their part." 791"Car la le propos sera touchant le droict et legitime usage des dons de Dieu;" — "for there the discourse will relate to the right and lawful use of the gifts of God."

JOHN CALVIN

rupted course of bounty. And as his riches are inexhaustible, 792 so he is never

wearied with enriching his children. Whenever he advances us to a higher degree,

let us remember that every increase of the favors which we daily receive from him

flows from this source, that it is his purpose to complete the work, of our salvation

already commenced. On the other hand, Christ declares that the reprobate are con-

tinually proceeding from bad to worse, till, at length exhausted, they waste away in

their own poverty.

And he that hath not, even that which he hath shall be taken from him. This may

appear to be a harsh expression; but instead of saying, that what the ungodly have

not is taken from them, Luke softens the harshness and removes the ambiguity by

a slight change of the words: and whosoever hath not, even that which he thinketh

that he hath shall be taken from him. And indeed it frequently happens, that the

reprobate are endued with eminent gifts, and appear to resemble the children of

God: but there is nothing of real value about them; for their mind is destitute of

piety, and has only the glitter of an empty show. Matthew is therefore justified in

saying that they have nothing; for what they have is of no value in the sight of God,

and has no permanency within. Equally appropriate is the statement of Luke, that

the gifts, with which they have been endued, are corrupted by them, so that they

shine only in the eyes of men, but have nothing more than splendor and empty

display. Hence, also let us learn to aim at progress throughout our whole life; for

God grants to us the taste of his heavenly doctrine on the express condition, that we

feed on it abundantly from day to day, till we come to be fully satiated with it.

The manner in which Mark introduces this sentence has some appearance of con-

fusion. Consider, says our Lord, what you hear; and then, if they make due progress,

he holds out the expectation of more plentiful grace: it shall be added to you that

hear Lastly, follows the clause which agrees with the words of Matthew, but is in-

serted in the middle of a sentence which I expounded under the seventh chapter of

Matthew; 793 for it is not probable that they are here placed in their proper order.

The Evangelists, as we have remarked on former occasions, were not very exact

in arranging Christ's discourses, but frequently throw together a variety of sayings

uttered by him. Luke mixes this sentence with other discourses of Christ spoken

at different times, and likewise points out a different purpose for which Christ used

these words. It was that they might be attentive to his doctrine, and not permit the

seed of life to pass away unimproved, which ought to be cordially received, and take

root in their minds. "Beware," he says, "lest what has been given be taken away

from you, if it yield no fruit."

13. For this reason I speak by parables. He says that he speaks to the multitude

in an obscure manner, because they are not partakers of the true light. And yet,

while he declares that a veil is spread over the blind, that they may remain in their

darkness, he does not ascribe the blame of this to themselves, but takes occasion to

commend more highly the grace bestowed on the Apostles, because it is not equally

communicated to all. He assigns no cause for it, except the secret purpose of God;

792"Et comme ses richesses sont infinies, et ne se peuvent espuiser;"— "and as his riches are infinite, and cannot be exhausted."

793Harmony, volume 1 p. 345.

HARMONY OF THE EVANGELISTS

for which, as we shall afterwards see more fully, there is a good reason, though it

has been concealed from us. It is not the only design of a parable to state, in an

obscure manner, what God is not pleased to reveal clearly; but we have said that

the parable now under our consideration was delivered by Christ, in order that the

form of an allegory might present a doubtful riddle.

14. And in them is fulfilled the prophecy of Isaiah. He confirms his statement by

a prediction of Isaiah, that it is far from being a new thing, if many persons derive

no advantage from the word of God, which was formerly appointed to the ancient

people, for the purpose of inducing greater blindness. This passage of the Prophet

is quoted, in a variety of ways, in the New Testament. Paul quotes it (Acts 28:26) to

charge the Jews with obstinate malice, and says that they were blinded by the light of

the Gospel, because they were bitter and rebellious against God. There he points out

the immediate cause which appeared in the men themselves. But in the Epistle to

the Romans (11:7) he draws the distinction from a deeper and more hidden source;

for he tells us, that the remnant was saved according to the election of grace, and

that the rest were blinded, according as it is written. The contrast must there be

observed; for if it is the election of God, and an undeserved election, which alone

saves any remnant of the people, it follows that all others perish by a hidden, though

just, judgment of God. Who are the rest, whom Paul contrasts with the elect remnant,

but those on whom God has not bestowed a special salvation?

Similar reasoning may be applied to the passage in John, (12:38;) for he says that

many believed not, because no man believes, except he to whom God reveals his

arm, and immediately adds, that they could not believe, because it is again written,

Blind the heart of this people. Such, too is the object which Christ has in view,

when he ascribes it to the secret purpose of God, that the truth of the Gospel is not

revealed indiscriminately to all, but is exhibited at a distance under obscure forms,

so as to have no other effect than to overspread the minds of the people with grosser

darkness. 794 In all cases, I admit, those whom God blinds will be found to deserve

this condemnation; but as the immediate cause is not always obvious in the persons

of men, let it be held as a fixed principle, that God enlightens to salvation, and that

by a peculiar gift, those whom He has freely chosen; and that all the reprobate are

deprived of the light of life, whether God withholds his word from them, or keeps

their eyes and ears closed, that they do not hear or see.

Hearing you shall hear. We now perceive the manner in which Christ applies the

prediction of the prophet to the present occasion. He does not quote the prophet's

words, nor was it necessary; for Christ reckoned it enough to show, that it was no

new or uncommon occurrence, if many were hardened by the word of God. The

words of the prophet were,

Go, blind their minds, and harden their hearts, (Isaiah 6:10.)

Matthew ascribes this to the hearers, that they may endure the blame of their

own blindness and hardness; for the one cannot be separated from the other. All

who have been given over to a reprobate mind (Romans 1:28) do voluntarily, and

794"En sorte que c'estoit tousiours pour esblouir de plus en plus les yeux de l entendement du peuple;" — "so that it was always to dazzle more and more the eyes of the understanding of the people."

JOHN CALVIN

from inward malice, blind and harden themselves. Nor can it be otherwise, wherever

the Spirit of God does not reign, by whom the elect alone are governed. Let us,

therefore, attend to this connection, that all whom God does not enlighten with the

Spirit of adoption are men of unsound mind; and that, while they are more and more

blinded by the word of God, the blame rests wholly on themselves, because this

blindness is voluntary. Again, the ministers of the word ought to seek consolation

from this passage, if the success of their labors does not always correspond to their

wish. Many are so far from profiting by their instruction, that they are rendered

worse by it. What has befallen them was experienced by a Prophet, 795 to whom

they are not superior. It were, indeed, to be wished, that they should bring all under

subjection to God; and they ought to labor and strive for that end. But let them not

wonder if that judgment, which God anciently displayed through the ministration of

the Prophet, is likewise fulfilled at the present day. At the same time, we ought to be

extremely careful, that the fruit of the Gospel be not lost through our negligence.

Mark 4:12. That seeing, they may see, and not perceive. Here it may suffice to

state briefly what has already been fully explained, that the doctrine is not, strictly

speaking, or by itself, or in its own nature, but by accident, the cause of blindness.

When persons of a weak sight come out into sunshine, their eyes become dimmer

than before, and that defect is in no way attributed to the sun, but to their eyes. In

like manner, when the word of God blinds and hardens the reprobate, as this takes

place through their own depravity, it belongs truly and naturally to themselves, but

is accidental, as respects the word.

Lest at any time they should be converted. This clause points out the advantage

that is gained by seeing and understanding It is, that men, having been converted

to God, are restored to his favor, and, being reconciled to him, enjoy prosperity and

happiness. The true end for which

God desires that his word should be preached is, to reconcile men to himself by

renewing their minds and hearts. With respect to the reprobate, on the other hand,

Isaiah here declares that the stony hardness remains in them, so that they do not

obtain mercy, and that the word fails to produce its effect upon them, so as to soften

their minds to repentance.

Matthew 13:15. Lest I should heal them In the word healing, Matthew, as well as

the Prophet, includes deliverance from every evil; for a people afflicted by the hand

of God is metaphorically compared by them to a sick man. They say that healing is

bestowed, 796 when the Lord releases from punishment. But as this healing depends

on the pardon of sins, Mark describes appropriately and justly its cause and source,

lest they should be converted, and their sins should be forgiven them For whence

comes the mitigation of chastisements, but because God has been reconciled to us,

and makes us the objects of his blessing? Sometimes, no doubt, after removing our

guilt, he continues to punish us, either with the view of humbling us the more, or of

making us more cautious for the future. And yet, not only does he show evidences

795"Il leur advient ce que le Prophete Isaie a experimente;" — "it happens to them what the Prophet Isaiah experienced."

796"Ils disent qu'il guarit, et remet en sante;" — "they say that he heals, and restores to health."

HARMONY OF THE EVANGELISTS

of his favor by restoring us to life and health; but as punishments usually terminate

when the guilt is removed, healing and forgiveness are properly introduced together.

It must not, however, be concluded, that repentance is the cause of pardon, as if God

received into his favor converted men, because they deserved it; 797 for conversion

itself is a mark of God's free favor. Nothing more is expressed than such an order and

connection, that God does not forgive the sins of any but those who are dissatisfied

with themselves.

Matthew 13:16. But blessed are your eyes. Luke appears to represent this

statement as having been spoken at another time; but this is easily explained, for in

that passage he throws together a variety of our Lord's sayings, without attending

to the order of dates. We shall, therefore, follow the text of Matthew, who explains

more clearly the circumstances from which Christ took occasion to utter these words.

Having formerly reminded them of the extraordinary favor which they had received,

in being separated by our Lord from the common people, and familiarly admitted to

the mysteries of his kingdom, he now magnifies that grace by another comparison,

which is, that they excel ancient Prophets and holy Kings This is a far loftier distinction

than to be preferred to an unbelieving multitude. Christ does not mean any kind of

hearing, or the mere beholding of the flesh, but pronounces their eyes to be blessed,

because they perceive in him a glory which is worthy of the only-begotten Son of God,

so as to acknowledge him as the Redeemer; because they perceive shining in him

the lively image of God, by which they obtain salvation and perfect happiness; and

because in them is fulfilled what had been spoken by the Prophets, that those who

have been truly and perfectly taught by the Lord (Isaiah 54:13) do not need to learn

every man from his neighbor, (Jeremiah 31:34.)

This furnishes a reply to an objection that might be drawn from another saying of

Christ, that

blessed are they who have not seen, and yet have believed,

(John 20:29;)

for there he describes that kind of seeing which Thomas desired in consequence

of his gross apprehension. 798 But that seeing, of which Christ now speaks, has

been enjoyed by believers in every age in common with the Apostles. We do not see

Christ, and yet we see him; we do not hear Christ, and yet we hear him: for in the

Gospel we behold him, as Paul says,

face to face, so as to be transformed into his image,

(2 Corinthians 3:18;)

and the perfection of wisdom, righteousness, and life, which was formerly exhib-

ited in him, shines there continually.

Luke 10:24. Many Prophets and Kings have desired to see. The condition of the

797"Il ne faut pas conclurre par cela que la repentance, ou conversion, soit cause de nous faire avoir remission et pardon de nos pechez; comme si Dieu prenoit a merci ceux qui se convertissent, pource qu'ils en sont dignes, et le meritent;" — "we must not therefore conclude, that repentance, or conversion, is the cause of making us have forgiveness and pardon of our sins; as if God exercised mercy towards those who are converted, because they are worthy of it, and deserve it."

798"Selon son apprehension carnale et grossiere;" — "according to his carnal and gross apprehension."

JOHN CALVIN

Church, at the present day, is justly pronounced to be preferable to that of the holy

fathers, who lived under the Law; because to them was exhibited, under shadows

and figures only, what is now openly manifested in the shining face of Christ. The

veil of the temple being rent, (Matthew 27:51,) we enter by faith into the heavenly

sanctuary, and are freely permitted to approach to God. Although the fathers were

satisfied with their lot, and enjoyed a blessed peace in their own minds, yet this

did not prevent their desires from extending farther. Thus, Abraham saw the day of

Christ afar off, and rejoice, (John 8:56,) and yet longed to enjoy a nearer view, but did

not obtain his wish. Simeon spoke the sentiments of all, 799 when he said, Now thou

sendest thy servant away in peace, (Luke 2:29.) And indeed it was impossible that,

under the burden of that curse by which the human race is crushed, they should be

otherwise than altogether inflamed with the desire of a promised deliverance. 800

Let us therefore learn, that they breathed after Christ, like hungry persons, and yet

possessed a serene faith; so that they did not murmur against God, but kept their

minds in patient expectation till the full time of revelation.

799"Simeon disoit selon l'affection de tours les Peres;" — "Simeon spoke according to the feeling of all the Fathers."

800"Et de faict, il ne se pouvoit faire que ces bons personnages ne fussent tous ravis, et comme enflambez d'un grand desir de la delivrance promise." — "And indeed it was impossible that those good men should not be altogether transported, and as it were inflamed with a great desire of the promised deliverance."

Matthew 13:18-23; Mark 4:13-20; Luke 8:11-15

MATTHEW 13:18-23; Mark 4:13-20; Luke 8:11-15

Matthew 13:18-23

Mark 4:13-20

Luke 8:11-15

18. Hear therefore the parable of the sower. 19. When any one heareth the word

of the kingdom, and understandeth not, that wicked one cometh, and taketh away

what was sown in the heart. This is he who received seed near the road. 20. But

he that received the seed thrown into stony places, is he that heareth the word, and

immediately receiveth it with joy: 21. But hath not root in himself, but is of short

duration: when affliction or persecution ariseth on account of the word, immediately

he is offended. 22. And he that received the seed among thorns is he that heareth

the word, and the care of this life, and the deceitfulness of riches, choke the word,

and it becometh unfruitful. 23. But he who receiveth seed into a good soil is he that

heareth the word and understandeth it, and who afterwards yieldeth and produceth

fruit, 801 some a hundred-fold, some sixty-fold, and some thirty-fold.

13. And he said to them, Know you not this parable? and how shall you know all

parables? 14. The sower is he that soweth the word. 15. And there are some that

(receive the seed) near the road, in whom the word is sown; and when they have

heard, immediately Satan cometh, and taketh away the word which was sown in

their hearts. 16. And in like manner there are others who receive the seed into stony

places, who, when they have heard the word, immediately receive it with joy; 17. And

have not root in themselves, but are of short duration: afterwards, when affliction

or persecution ariseth on account of the words, immediately they are offended. 18.

And there are others who receive the seed among thorns: these are they that hear

the word, 19. And the anxieties of this life, and the deceitfulness of riches, and the

desires of other things, entering in, choke the word, and it is rendered unfruitful. 20.

There are others who have received the seed into a good soil, who hear the word,

and receive it, and bear fruit, some thirty, some sixty, some a hundred.

11. Now the parable is this: The seed is the word of God. 12. And they that

801"Celuy qui oit la Parole, et l'entend, a scavoir celuy qui porte et produit fruict;" — "he who heareth the word, and understandeth it, that is he who beareth and produceth fruit."

JOHN CALVIN

(received the seed) near the road are those who hear: afterwards cometh the devil,

and taketh the word out of their heart, that they may not believe and be saved.

13. For they that are on the rock are those who, when they have heard, receive the

word with joy: but these have not roots, who for a time believe, and in the time of

temptation fall away. 14. And what fell among thorns are those who have heard,

and, going away, are choked by the anxieties, and riches, and pleasures of life, and

do not yield fruit. 15. And what fell into a good soil are those who, with a good and

upright heart, keep it, and yield fruit with patience.

According to Matthew and Luke, Christ explains the parable to his disciples simply,

and unaccompanied by a reproof; but according to Mark, he indirectly blames them

for being slow of apprehension, because those who were to be the teachers of all did

not run before others. 802 The general truth conveyed is, that the doctrine of the

Gospel, when it is scattered like seed, 803 is not everywhere fruitful; because it does

not always meet with a fertile and well cultivated soil. He enumerates four kinds of

hearers: the first of which do not receive the seed; 804 the second appear, indeed,

to receive it, 805 but in such a manner that it does not take deep root; in the third,

the corn is choked; 806 and so there remains a fourth part, which produces fruit.

Not that one hearer only out of four, or ten out of forty, embrace the doctrine, and

yield fruit; for Christ did not intend here to fix down an exact number, or to arrange

the persons, of whom he speaks, in equal divisions; and, indeed, where the word

is sown, the produce of faith is not always alike, but is sometimes more abundant,

and at other times more scanty. He only intended to warn us, that, in many persons,

the seed of life is lost on account of various defects, in consequence of which it is

either destroyed immediately, or it withers, or it gradually degenerates. That we

may derive the greater advantage from this warning, we ought to bear in mind, that

he makes no mention of despisers who openly reject the word of God, but describes

those only in whom there is some appearance of docility. But if the greater part of

such men perish, what shall become of the rest of the world, by whom the doctrine

of salvation is openly rejected? I now come down to each class.

Matthew 13:19. When any one heareth the word of the kingdom, and under-

standeth it not. He mentions, in the first place, the barren and uncultivated, who do

not receive the seed within, because there is no preparation in their hearts. Such

persons he compares to a stiff and dry soil, like what we find on a public road, which

is trodden down, and becomes hard, like a pavement. I wish that we had not occa-

sion to see so many of this class at the present day, who come forward to hear, but

remain in a state of amazement, and acquire no relish for the word, and in the end

differ little from blocks or stones. Need we wonder that they utterly vanish away?

802"Ne passent autrement les autres pour leur monstrer le chemin;"— "did not go beyond others to show them the road."

803"Estant espandue ca et la comme le b1e qu'on iette en terre;"— "being scattered here and there, like the corn which is thrown into the earth."

804"Desquels les premiers ne retienent pas la semence en leurs coeurs pour germer;" — "the first of which do not retain the seed in their hearts so as to spring up."

805"Les seconds semblent bien l'avoir gardee iusques a venir a germer;" — "the second appear to have kept it till it came to spring up."

806"Aux troisiemes, le ble estant en herbe est estouffe;" — "in the third, the corn, while yet in the blade, is choked."

HARMONY OF THE EVANGELISTS

That which was sown in their heart. This expression, which Christ employs, is not

strictly accurate, and yet it is not without meaning; for the wickedness and depravity

of men do not make the word to lose its own nature, or to cease to have the character

of seed. This must be carefully observed, that we may not suppose the favors of God

to cease to be what they are, though the good effect of them does not reach us. With

respect to God, the word is sown in the hearts, but it is far from being true, that the

hearts of all receive with meekness what is planted in them, as James (1:21) exhorts

us to receive the word. So then the Gospel is always a fruitful seed as to its power,

but not as to its produce. 807

Luke adds, that the devil 808 taketh away the seed out of their heart, that they

may not believe and be saved Hence we infer that, as hungry birds are wont to do at

the time of sowing, this enemy of our salvation, as soon as the doctrine is delivered,

watches and rushes forth to seize it, before it acquires moisture and springs up. It is

no ordinary praise of the word, when it is pronounced to be the cause of our salvation.

20. But he that received the seed thrown into stony places. This class differs from

the former; for temporary faith, being a sort of vegetation of the seed, 809 promises

at first some fruit; but their hearts are not so properly and thoroughly subdued, as

to have the softness necessary for their continued nourishment. 810 We see too

many of this class in our own day, who eagerly embrace the Gospel, and shortly

afterwards fall off; for they have not the lively affection that is necessary to give

them firmness and perseverance. Let every one then examine himself thoroughly,

that the alacrity which gives out a bright flame may not quickly go out, as the saying

is, like a fire of tow; 811 for if the word does not fully penetrate the whole heart,

and strike its roots deep, faith will want the supply of moisture that is necessary for

perseverance. Great commendation is due, no doubt, to that promptitude, which

receives the word of God with joy, and without delay, as soon as it is published; but

let us learn, that nothing has been done, till faith acquires true firmness, that it may

not wither in the first blade.

21. When affliction or persecution ariseth on account of the word. By way of ex-

ample, Christ says that such persons are made uneasy by the offense of the cross.

And certainly, as the heat of the sun discovers the barrenness of the soil, so persecu-

tion and the cross lay open the vanity of those, who are slightly influenced by I know

not what desire, but are not actually moved by earnest feelings of piety. Such per-

sons, according to Matthew and Mark, are temporary, 812 not only because, having

professed, for a time, that they are the disciples of Christ, they afterwards fall away

807"Mais non pas a ce qui s'accomplit es hommes;" — "but not as to what is accomplished in men."

808"Le mauvais;" — "the wicked one." 809"La foy temporelle, qui est comme le germe de la semence;"— "temporary faith, which is as it were the germ of the seed."

810"Mais les coeurs ne sont point tellement cultivez et preparez, qu'ils ayant une douceur pour nourrir et entretenir ce qui est commence;" — "but the hearts are not so cultivated and prepared, as to have a softness for nourishing and supporting what is begun."

811"De peur que ceste ardeur et alaigrete qui est de grand monstre pour le commencement, ne s'en aille bien tost en fumee comme un feu d'estouppes, ainsi que porte le proverbe commun;" — "lest that ardor and alacrity, which makes a great show at the beginning, may soon vanish into smoke, like a fire of tow, as the common proverb goes."

812"Temporels, c'est a dire, de petite duree;" — "temporary, that is to say, of short duration."

JOHN CALVIN

through temptation, but because they imagine that they have true faith. According

to Luke, Christ says that they believe for a time; because that honor which they ren-

der to the Gospel resembles faith. 813 At the same time we ought to learn, that they

are not truly regenerated by the incorruptible seed, which never fadeth, as Peter tells

us, (1 Peter 1:4;) for he says that these words of Isaiah, The word of God endureth

for ever, (Isaiah 40:8; 1 Peter 1:25,) are fulfilled in the hearts of believers, in whom

the truth of God, once fixed, never passes away, but retains its vigor to the end. Still,

those persons who take delight in the word of God, and cherish some reverence for

it, do in some manner believe; for they are widely different from unbelievers, who

give no credit to God when he speaks, or who reject his word. In a word, let us learn

that none are partakers of true faith, except those who are scaled with the Spirit of

adoption, and who sincerely call on God as their Father; and as that Spirit is never

extinguished, so it is impossible that the faith, which he has once engraven on the

hearts of the godly, shall pass away or be destroyed.

22. And he who received the seed among thorns. He places in the third class,

those who would have been disposed to receive the seed within, if they had not per-

mitted other things to corrupt and render it degenerate. Christ compares to thorns

the pleasures of this life, or wicked desires, and covetousness, and the other anxi-

eties of the flesh. Matthew mentions only the care of this life, along with covetous-

ness, but the meaning is the same; for under that term he includes the allurements

of pleasures, which Luke mentions, and every kind of desire. As corn, which other-

wise might have been productive, no sooner rises into the stalk than it is choked by

thorns and other matters injurious to its growth; so the sinful affections of the flesh

prevail over the hearts of men, and overcome faith, and thus destroy the force of

the heavenly doctrine, before it has reached maturity.

Now though sinful desires exert their power on the hearts of men, before the word

of the Lord springs up into the blade, yet, at first, their influence is not perceived, and

it is only when the corn has grown up, and given promise of fruit, that they gradually

make their appearance. Each of us ought to endeavor to tear the thorns out of his

heart, if we do not choose that the word of God should be choked; for there is not

one of us whose heart is not filled with a vast quantity, and, as I may say, a thick

forest, of thorns. And, indeed, we perceive how few there are that reach maturity;

for there is scarcely one individual out of ten that labors, I do not say to root out, but

even to cut down the thorns. Nay more, the very number of the thorns, which is so

prodigious that it ought to shake off our sloth, is the reason why most people give

themselves no trouble about them.

The deceitfulness of riches. Christ employs this phrase to denote covetousness

He expressly says, that riches are imposing or deceitful, in order that men may be

more desirous to guard against falling into their snares. Let us remember that the

affections of our flesh, the number and variety of which are incalculable, are so many

injurious influences to corrupt the seed of life.

23. But he that received the seed into a good soil. None are compared by Christ to

a good and fertile soil, but those in whom the word of God not only strikes its roots

813"Ressemble aucunement a la foy;" — "somewhat resembles faith."

HARMONY OF THE EVANGELISTS

deep and solid, but overcomes every obstacle that would prevent it from yielding

fruit. Is it objected that it is impossible to find any one who is pure and free from

thorns? It is easy to reply, that Christ does not now speak of the perfection of faith,

but only points out those in whom the word of God yields fruit. Though the produce

may not be great, yet every one who does not fall off from the sincere worship of

God is reckoned a good and fertile soil We ought to labor, no doubt, to pull out

the thorns; but as our utmost exertion will never succeed so well, but that there

will always be some remaining behind, let each of us endeavor, at least, to deaden

them, that they may not hinder the fruit of the word. This statement is confirmed

by what immediately follows, when Christ informs us that all do not yield fruit in an

equal degree.

Some a hundred-fold, and some sixty-fold, and some thirty-fold. Though the fer-

tility of that soil, which yields a thirty-fold produce, is small, compared with that

which yields a hundred-fold, yet we perceive that our Lord classes together all kinds

of soil which do not entirely disappoint the labors and expectation of the husband-

man. 814 Hence too we learn, that we have no right to despise those who occupy

a lower degree of excellence; for the master of the house himself, though he gives

to one the preference above another on account of more abundant produce, yet be-

stows the general designation, good, even on inferior soils. Those three gradations

are absurdly tortured by Jerome, to denote virgins, widows, and married persons;

as if that produce which the Lord demands from us belonged to celibacy alone, and

as if the piety of married persons did not, in many cases, yield more abundantly

every fruit of virtue. It must also be observed, in passing, that what Christ says

about a hundred-fold produce is not hyperbolical; for such was at that time the fer-

tility of some countries, as we learn from many historians, who give their report as

eye-witnesses.

814"Esquelles le laboureur ne perd pas du tout sa peine;" — "in which the husbandman does not entirely lose his trouble."

Matthew 13:24-30, 36-43

24. He put forth to them another parable, saying, The kingdom of heaven is

compared to a man sowing good seed in his field. 25. But while men were asleep,

his enemy came, and sowed tares among the wheat, and went away. 26. And when

the blade sprang up, and yielded fruit, then appeared also the tares. 27. And the

servants of the household approaching, said to him, Lord, didst not thou sow good

seed in thy field? Whence then hath it tares? 815 28. And he said to them, An enemy 816 hath done this. And his servants said to him, Is it thy will then that we go away

and gather them? 29. But he said, No; lest, while you are gathering the tares, you

root out along with them the wheat also. 30. Allow both to grow together till the

harvest; and at the time of harvest I will say to the reapers, Gather first the tares,

and bind them in bundles to burn them; but collect the wheat into my barn. — (A

little after.) 36. Then Jesus sent the multitude away, and came into the house, and

his disciples approached him, saying, Explain to us the parable of the tares of the

field. 37. But he answering, said to them, He that soweth the good seed is the Son

of man. 38. And the field is the world. The good seed is the children of the kingdom;

but the tares are the children of that wicked one. 39. And the enemy that soweth

them is the devil; the harvest is the end of the world, and the reapers are the angels.

40. So then as the tares are gathered, and are burned in the fire, so shall it be at

the end of this world. 41. The Son of man will send his angels, and will gather out of

his kingdom all stumbling-blocks, and those who commit iniquity. 42. And they will

east them into a furnace of fire: there shall be lamentation and gnashing of teeth.

43. Then the righteous will shine as the sun in the kingdom of their Father. He that

hath ears to hear, let him hear.

In order to reap the advantage of this parable, it is necessary to ascertain the

object which Christ had in view. Some think that, to guard a mixed multitude against

satisfying themselves with an outward profession of the Gospel, 817 he told them,

815"D'ou vient donc qu'il y a de l'yvroye?" — "Whence comes it then that there are tares?" 816"L'homme ennemi, (ou, quelque ennemi;)" — "the enemy, (or, some enemy.)" 817"Pour retirer le commun populaire d'une folle presomption, a cause qu'en apparence externe

HARMONY OF THE EVANGELISTS

that in his own field bad seed is often mixed with the good, but that a day is coming,

when the tares shall be separated from the wheat. 818 They accordingly connect this

parable with the one immediately preceding, as if the design of both had been the

same. For my own part, I take a different view. He speaks of a separation, in order

to prevent the minds of the godly from giving way to uneasiness or despondency,

when they perceive a confused mixture of the good along with the bad. Although

Christ has cleansed the Church with his own blood, that it may be without spot or

blemish, yet hitherto he suffers it to be polluted by many stains. I speak not of

the remaining infirmities of the flesh, to which every believer is liable, even after

that he has been renewed by the Holy Spirit. But as soon as Christ has gathered

a small flock for himself, many hypocrites mingle with it, persons of immoral lives

creep in, nay, many wicked men insinuate themselves; in consequence of which,

numerous stains pollute that holy assembly, which Christ has separated for himself.

Many persons, too, look upon it as exceedingly absurd, that ungodly, or profane or

unprincipled men should be cherished within the bosom of the Church. Add to this,

that very many, under the pretense of zeal, are excessively displeased, when every

thing is not conducted to their wish, and, because absolute purity is nowhere to be

found, withdraw from the Church in a disorderly manner, or subvert and destroy it

by unreasonable severity.

In my opinion, the design of the parable is simply this: So long as the pilgrimage

of the Church in this world continues, bad men and hypocrites will mingle in it with

those who are good and upright, that the children of God may be armed with patience

and, in the midst of offenses which are fitted to disturb them, may preserve unbroken

stedfastness of faith. It is an appropriate comparison, when the Lord calls the Church

his field, for believers are the seed of it; and though Christ afterwards adds that the

field is the world, yet he undoubtedly intended to apply this designation, in a peculiar

manner, to the Church, about which he had commenced the discourse. But as he

was about to drive his plough through every country of the world, so as to cultivate

fields, and scatter the seed of life, throughout the whole world, he has employed a

synecdoche, to make the world denote what more strictly belonged only to a part of

it.

We must now inquire what he means by the wheat, and what by the tares These

terms cannot be explained as referring to doctrine, as if the meaning had been that,

when the Gospel is sown, it is immediately corrupted and adulterated by wicked

inventions; for Christ would never have forbidden them to labor strenuously to purge

out that kind of corruption. With respect to morals, those faults of men which cannot

be corrected must be endured; but we are not at liberty to extend such a toleration

to wicked errors, which corrupt the purity of faith. 819 Besides, Christ removes all

doubt, by saying expressly, that the tares are the children of the wicked one And

ils faisoyent quelque profession de l'Evangile;"— "to withdraw the common people from a foolish presumption, because in outward appearance they made some profession of the Gospel."

818"Qu'on separera l'yvroye d'avec le bon ble;" — "when the tares shall be separated from the good corn."

819"Mais c'est autre chose de la doctrine: car il ne faut iamais endurer les erreurs meschantes qui corrompent la purete de la foy;" — "but it is quite otherwise with doctrine; for we must never tolerate the wicked errors which corrupt the purity of faith."

JOHN CALVIN

yet it must also be remarked, that this cannot be understood simply of the persons

of men, as if by creation God sowed good men and the devil sowed bad men. I

advert to this, because the present passage has been abused by the Manicheans,

for the purpose of lending support to their notion of two principles. But we know that

whatever sin exists, either in the devil or in men, is nothing else than the corruption

of the whole nature. As it is not by creation that God makes his elect, who have been

tainted with original sin, to become a good seed, but by regenerating them through

the grace of his Spirit; so wicked men are not created by the devil, but, having been

created by God, are corrupted by the devil, and thrown into the Lord's field, in order

to corrupt the pure seed.

37. He that soweth the good seed He had formerly said that the kingdom of

heaven resembles a man sowing. The mode of expression is unusual, but plainly

means, that the same thing happens with the preaching of the Gospel as usually

takes place in the sowing of fields; the tares grow, up along with the wheat One

peculiarity, however, is pointed out by him, when he says that the sowing of tares

in the field was effected by the trick of an enemy. This is intended to inform us that,

when many wicked men are mingled with believers, this is no accidental or natural

occurrence, as if they were the same seed, but that we must learn to charge the

blame of this evil on the devil. Not that, by condemning him, men are acquitted of

guilt; but, in the first place, that no blame whatever may be laid on God on account

of this fault which arose from the agency of another; and, secondly, that we may

not be surprised to find tares frequently growing in the Lord's field, since Satan is

always on the watch to do mischief. Again, when Christ says, not that the ministers

of the word sow, but that he alone sows, this is not without meaning; for though

this cannot be supposed to be restricted to his person, yet as he makes use of our

exertions, and employs us as his instruments, for cultivating his field, so that He

alone acts by us and in us, he justly claims for himself what is, in some respects,

common to his ministers. Let us, therefore, remember, that the Gospel is preached,

not only by Christ's command, but by his authority. and direction; in short, that we

are only his hand, and that He alone is the Author of the work.

39. The harvest is the end of the world. This is, no doubt, a very distressing

consideration, that the Church is burdened with the reprobate to the very end of

the world; but Christ enjoins on us to exercise patience till that time, that we may

not deceive ourselves with a vain hope. Pastors ought to labor strenuously to pu-

rify the Church; and all the godly, so far as their respective callings enable them,

ought to lend assistance in this matter; but when all shall have devoted their united

exertions to the general advantage, they will not succeed in such a manner as to

purify the Church entirely from every defilement. Let us therefore hold, that nothing

was farther from the design of Christ than to encourage pollution by lending coun-

tenance to it. All that he intended was, to exhort those who believed in him not to

lose courage, because they are under the necessity of retaining wicked men among

them; and, next, to restrain and moderate the zeal of those who fancy that they are

not at liberty to join in a society with any but pure angels. 820

820"Qui ne pensent point qu'il soit bon de s'adioindre a la compagnie des fideles, sinon que

HARMONY OF THE EVANGELISTS

This passage has been most improperly abused by the Anabaptists, and by others

like them, 821 to take from the Church the power of the sword. But it is easy to refute

them; for since they approve of excommunication, which cuts off, at least for a time,

the bad and reprobate, why may not godly magistrates, when necessity calls for it,

use the sword against wicked men? They reply that, when the punishment is not

capital, 822 there is room allowed for repentance; as if the thief on the cross (Luke

23:42) did not find the means of salvation. I shall satisfy myself with replying, that

Christ does not now speak of the office of pastors or of magistrates, but removes the

offense which is apt to disturb weak minds, when they perceive that the Church is

composed not only of the elect, but of the polluted dregs of society.

The reapers are the angels. This term must be viewed in reference to the present

subject. In another passage, the Apostles are called reapers, as compared with the

Prophets, because they have entered into their labors, (John 4:38,) and it is enjoined

on all the ministers of the word,

that they should bring forth fruit, and that their fruit should remain,

(John 15:16.)

Such also is the import of that statement, that the fields are white, and are in

want of reapers, (John 4:35;) and again, that

the harvest is abundant, but the laborers are few,

(Matthew 9:37.)

But here the comparison is applied in a different manner; for those who occupy a

place in the Church are said to be planted in the Lord's field. Nor is this inconsistent

with what is said elsewhere, that Christ, as soon as he comes forth with his Gospel,

hath a winnowing-fan in his hand, and will thoroughly

cleanse his thrashing-floor, (Matthew 3:12.)

These words describe the commencement of that cleansing, which, this passage

declares, will not take place before the last day, because not till then will it be fully

completed. Christ will put the last hand to the cleansing of the Church by means of

angels, but he now begins to do the work by means of pious teachers. He assigns this

office to angels, because they will not remain idle spectators before his tribunal, 823

but will hold themselves in readiness to execute his commands. It follows, that those

who proceed, with undue haste, to root out whatever displeases them, prevent, as

far as lies in their power, the sentence of Christ, deprive angels of their office, and

rashly take that office on themselves.

41. They shall gather out of his kingdom all stumbling-blocks The words that

follow, and those who commit iniquity, are added for the sake of exposition; for it is

not intended to point out two different things, but to state, that then will be the full

and seasonable time, when all things shall be restored to regular order, and when the

wicked shall be removed, who are now stumbling-blocks. They are so called, because

not only are their own lives wicked, but they undermine the faith of many, retard

tout y soit pur comme entre les Anges;"— "who do not think that it is proper to join themselves to the society of believers, unless every thing in it be as pure as among the Angels."

821"Et semblables reveurs;" — "and similar dreamers." 822"Quand la peine n'est pas a mort (comme est l'excommunication;)" — "when the punishment, as in the case of excommunication, is not to death."

823"Devant le siege iudicial de sa maieste;" — "before the judgmentseat of his majesty."

JOHN CALVIN

others in the right course, draw some entirely aside, and drive others headlong. We

ought to draw from this a useful admonition, not to become indolent and careless

on account of our being surrounded by so many stumbling-blocks, but to be zealous

and active in guarding against them. It reproves also the effeminacy of those who

are so delicate, that the smallest possible stumbling-blocks make them turn back. 824 It is difficult, I admit, not to stumble frequently, and even sometimes to fall,

when stumbling-blocks without number lie across our path. But our minds ought to

be fortified with confidence; for the Son of God, who commands his followers to walk

in the midst of stumbling-blocks, will unquestionably give us strength to overcome

them all. He pronounces likewise an awful punishment against any hypocrites and

reprobate persons, who now appear to be the most distinguished citizens of the

Church.

42. And shall cast them into a furnace of fire. This is a metaphorical expression;

for, as the infinite glory which is laid up for the sons of God so far exceeds all our

senses, that we cannot find words to express it, so the punishment which awaits

the reprobate is incomprehensible, and is therefore shadowed out according to the

measure of our capacity. From ignorance of this, the Sophists have tortured them-

selves, to no purpose, by fruitless disputes, as we have already hinted on a former

occasion. 825 Some commentators, I am aware, carry their ingenious inquiries into

every minute phrase; but as there is reason to fear that subtleties, which rest on no

solid grounds, may lead us into idle fooleries, I choose to philosophize more spar-

ingly, and to rest satisfied with the plain and natural meaning. If we put a question

to those who are so delighted with matters of curiosity, how it comes about that,

while Christ is asleep, and unacquainted with the affair, the devil sows tares among

the good seed, they will have nothing to reply; but while I desire to exercise caution,

I have endeavored to leave out nothing that is useful and necessary to be known.

43. Then will the righteous shine. What a remarkable consolation! The sons of

God, who now lie covered with dust, or are held in no estimation, or even are loaded

with reproaches, will then shine in full brightness, as when the sky is serene, and

every cloud has been dispelled. The adverb then ({τότε}) is emphatic; for it contains

an implied contrast between their present state and the ultimate restoration, by

the expectation of which Christ animates those who believe in him. The meaning

therefore is, Though many wicked men now hold a high rank in the Church, yet

that blessed day is assuredly to be expected, when the Son of God shall raise his

followers on high, and remove every thing that now tends to dim or conceal their

brightness. It is no doubt true, that the future glory is promised to none but those in

whom the image of God already shines, and who are transformed into it by continued

advances of glory. But as the life of the godly is now hidden, and as their salvation is

invisible, because it consists in hope, Christ properly directs the attention of believers

to heaven, where they will find the glory that is promised to them.

In order to make a deeper impression on his hearers, our Lord unquestionably

refers here to a passage in Daniel, (12:3,)

824"Ils tournent incontinent bride;" — "they immediately wheel about." 825Harmony, volume 1 p. 200.

HARMONY OF THE EVANGELISTS

And they that are wise shall shine as the brightness of the firmament.

"The Prophet," he seems to say, "when* he predicts a future brightness, intimates

also that there is a temporary obscurity: and so, if we admit the prediction, we ought

to endure patiently that mixture which, for a time, classes the elect of God with the

reprobate." By comparing this glory to the sun,* he does not determine that it will be

alike in all. As Christ now distributes his gifts variously 826 among believers, in like

manner will he crown these gifts at the last day. But we must recollect what I have

said, that the restoration, which is delayed till the last coming of Christ, is compared

with the cloudy state of the world. 827

The kingdom of the Father, as the inheritance of the godly, is contrasted with

the earth, to remind them that here they are pilgrims, and therefore ought to look

upwards towards heaven. In another passage, the kingdom of God is said to be

within us, (Luke 17:21,) but we shall not obtain the full enjoyment of it till God be all

in all, (1 Corinthians 15:28.)

826"Diversement, aux uns plus, aux autres moins;" — "variously, to some more, to others less."

827"Avec l'estat present du monde, qui est comme tout obscurci de brouillars;" — "with the present state of the world, which is entirely, so to speak, obscured by mists."

Matthew 13:31-35; Mark 4:26-34; Luke 13:18-22

Matthew 13:31-35; Mark 4:26-34;

Luke 13:18-22

Matthew 13:31-35

Mark 4:26-34

Luke 13:18-22

31. He delivered another parable to them, saying, The kingdom of heaven is like

a grain of mustard, which a man took and sowed in his field: 32. Which indeed is

the least of all seeds: but when it is grown up, it is the largest among herbs, 828 and

becometh a tree, so that the fowls of heaven come and make their nests among its

branches. 33. He spake another parable to them: The kingdom of heaven is like

leaven, which a woman took and hid among three measures of meal, till the whole

was leavenened. 34. All these things Jesus spoke in parables to the multitudes, and

without a parable he spoke nothing to them. 35. That it might be fulfilled which was

spoken by the prophet, who saith, I will open my mouth in parables; I will utter things

which have been hidden from the foundation of the world.

26. And he said, The kingdom of God is as if a man should cast seed into the

ground, 27. And sleep, and rise by night and day, and the corn should spring and

grow up, while knoweth not how. 28. For the earth yieldeth fruit of itself, first the

blade, then the ear, and then the full corn in the ear. 29. And when the fruit is

matured, he immediately applieth the sickle, because the harvest is at hand. 30.

And he said, To what shall we say that the kingdom of God is like? or with what

comparison shall we compare it? 31. As a grain of mustard, which, when it is sown

in the earth, is smaller than all the seeds which are in the earth; 32. And when it is

sown, it springs up, and is larger than all herbs, 829 and putteth forth great branches,

so that the fowls of heaven can make their nests under its shadow. 33. And by such

parables he spake the word to them, as they were able to bear it: 34. But without a

parable he did not speak to them, but he explained all things to his disciples when

they were apart.

828"Il est plus grand que les autres herbes;" — "it is larger than the other herbs." 829"Que toute autre herbe;" — "than every other herb."

HARMONY OF THE EVANGELISTS

18. Therefore he said, To what is the kingdom of God like? and to what shall

I compare it? 19. It is like a grain of mustard, which a man took and cast into

his garden, and it grew, and became a large tree, and the fowls of the air made

their nests among its branches. 20. And again he said, To what shall I compare the

kingdom of God? 21. It is like leaven, which a woman took and hid in three measures

of meal, till the whole was leavened. 22. And he went through the cities and villages,

teaching and journeying towards Jerusalem.

By these parables Christ encourages his disciples not to be offended and turn back

on account of the mean beginnings of the Gospel. We see how haughtily profane men

despise the Gospel, and even turn it into ridicule, because the ministers by whom it

is preached are men of slender reputation and of low rank; because it is not instantly

received with applause by the whole world; and because the few disciples whom it

does obtain are, for the most part, men of no weight or consideration, and belong

to the common people. This leads weak minds to despair of its success, which they

are apt to estimate from the manner of its commencement. On the contrary, the

Lord opens his reign with a feeble and despicable commencement, for the express

purpose, that his power may be more fully illustrated by its unexpected progress. 830

The kingdom of God is compared to a grain of mustard, which is the smallest

among the seeds, but grows to such a height that it becomes a shrub, in which the

birds build their nests. It is likewise compared to leaven, which, though it may be

small in amount, spreads its influence in such a manner, as to impart its bitterness

to a large quantity of meal. 831 If the aspect of Christ's kingdom be despicable in the

eyes of the flesh, let us learn to raise our minds to the boundless and incalculable

power of God, which at once created all things out of nothing, and every day raises

up things that are not, (1 Corinthians 1:28,) in a manner which exceeds the capacity

of the human senses. Let us leave to proud men their disdainful laugh, till the Lord,

at an unexpected hour, shall strike them with amazement. Meanwhile, let us not

despond, but rise by faith against the pride of the world, till the Lord give us that

astonishing display of his power, 832 of which he speaks in this passage.

The word leaven is sometimes taken in a bad sense, as when Christ warns them

beware of the leaven of the Pharisees and of the Sadducees,

(Matthew 16:11;)

and when Paul says, that

a little leaven leaveneth the whole lump,

(1 Corinthians 5:6.)

But here the term must be understood simply as applying to the present subject.

As to the meaning of the phrase, the kingdom of God, and the kingdom of heaven,

830"A fin que sa puissance soit tant mieux cognue, quand on verra les avancemens qu'on n'avoit iamais attendus;" — "in order that his power may be so much the better known, when the progress, which had not been anticipated, shall be seen."

831"Qu'il fait aigrir et lever une grande quantite de paste;" — "that it embitters and causes to rise a large quantity of paste."

832"Iuques a ce que le Seigneur nous face sentir l'effect de cette vertu incomprehensible;" — "till the Lord make us feel the effect of that incomprehensible power."

JOHN CALVIN

we have spoken on former occasions.

Mark 4:26. So is the kingdom of God. Though this comparison has the same

object with the two immediately preceding, yet Christ appears to direct his discourse

purposely to the ministers of the word, that they may not grow indifferent about the

discharge of their duty, because the fruit of their labor does not immediately appear.

He holds out for their imitation the example of husbandmen, who throw seed into

the ground with the expectation of reaping, and do not torment themselves with

uneasiness and anxiety, but go to bed and rise again; or, in other words, pursue

their ordinary and daily toil, till the corn arrive at maturity in due season. In like

manner, though the seed of the word be concealed and choked for a time, Christ

enjoins pious teachers to be of good courage, and not to allow their alacrity to be

slackened through distrust.

Matthew 13:34. All these things Jesus spoke in parables. Though Mark expressly

says, that Christ spoke the word to them as they were able to bear it, yet I think

it probable that he continued to employ parables, not so much for the purpose of

instruction, as to keep the attention of his hearers awake till a more convenient time.

For why did he explain them familiarly to his disciples when they were apart? Was

it because they were more slow of apprehension than the great body of the people?

No; but because he wished to convey to them privately a knowledge of his meaning,

and to allow others to remain in a state of suspense, till a fitter opportunity should

arrive. These were only a sort of introduction to the Gospel, the full brightness and

publication of which was delayed till the proper time.

There is an apparent contradiction between this statement of Matthew and the

prediction of Isaiah, which was quoted a little before. But this is easily removed; for,

though he withdrew the light of doctrine from the reprobate, yet this did not prevent

him from accommodating himself to their capacity, so as to render them inexcusable.

He therefore adopted a method of teaching which was proper and suitable to hearers,

whom he knew to be not yet sufficiently prepared to receive instruction.

35. That it might be fulfilled Matthew does not mean, that the psalm, which he

quotes, is a prediction which relates peculiarly to Christ, but that, as the majesty of

the Spirit was displayed in the discourse of the Prophet, in the same manner was

his power manifested in the discourse of Christ. The Prophet, when he is about to

speak of God's covenant, by which he adopted the seed of Abraham, of the benefits

which he continued to bestow upon his people, and of the whole government of the

Church, introduces his subject in lofty terms, I will open my mouth in parables, (Psalm

78:2:) that is, "I will not speak of trifling matters, but will handle with becoming

gravity subjects of the highest importance." When he adds, I will utter dark sayings,

the meaning is the same; such repetitions being very frequent in the Psalms. The

Hebrew word {}משלים, (Meshalim) signifies comparisons; and it came afterwards to

be applied to "weighty sentences," because comparisons generally impart beauty

and energy to a discourse. The word {( }חידותChidoth) sometimes denotes "riddles,"

and at other times, "short sayings."

Now though Matthew seems to allude to the word parable, he undoubtedly means,

that Christ spoke figuratively, in order that his very style, being more brilliant than

HARMONY OF THE EVANGELISTS

ordinary discourse, might carry more weight and dignity. In short, he says that what

is contained in the psalm was fulfilled; because the use of allegories and figures

tended to show, that Christ was treating of the hidden mysteries of God, and to

prevent his doctrine from being despised. Hence, too, we infer, that there was no

inconsistency in the various objects which Christ had in view, when he spoke to the

people in a dark manner. Though he intended to conceal from the reprobate what he

was saying, yet he labored to make them feel, even in the midst of their amazement,

that there was something heavenly and divine in his language. 833

Luke 13:22. Journeying towards Jerusalem. It is uncertain whether Luke speaks

only of one journey, or means that, while Christ walked throughout Judea, and visited

each part of it for the purpose of teaching, he was wont to go up to Jerusalem at the

festivals. The former clause, certainly, appears to describe that course of life which

Christ invariably pursued, from the time that he began to discharge the office which

had been committed to him by the Father. To make the latter clause agree with this,

the meaning will be, that, when the festivals were at hand, he attended, along with

others, 834 the holy assemblies.

833"Car combien qu'il voulust parler en telle sorte que les reprouvez n'y entendissent rien, il a toutesfois tellement modere son style, qu'en leur stupidite ils ont senti que son parler avoit quelque vertu celeste et Divine;" — "for, though he intended to speak in such a manner, that the reprobate might understand nothing of it, yet he was so regulated in his style that, amidst their stupidity, they felt that his manner of speaking had some Divine and heavenly power."

834"Sa coustume estoit de se trouver;" — "his custom was to be present."

Matthew 13:44-52

44. Again, the kingdom of heaven is like a treasure hid in a field, which when

found a man hideth, 835 and for the joy which he hath on account of it, goeth away,

and selleth all that he hath, and buyeth that field. 45. Again, the kingdom of heaven

is like a merchant, seeking beautiful pearls, 836 46. Who, having found one valuable

pearl, went away, and sold all that he possessed, and bought it. 47. Again, the

kingdom of heaven is like a net east into the sea, and collecting of every kind, 837

48. Which, when it was full, they drew to shore, and sat down, and collected the good

into vessels, but cast away the bad. 838 49. So shall it be at the end of the world:

the Angels will come, and will separate the bad from the midst of the righteous, 50.

And will cast them into a furnace of fire: there shall be lamentation and gnashing

of teeth. 51. Jesus saith to them, Have you understood all these things? They say

to him, Yes, Lord. 52. But he said to them, Therefore every scribe instructed in

reference to the kingdom of heaven 839 is like a householder, who bringeth forth out

of his treasure things new and old.

The first two of these parables are intended to instruct believers to prefer the

Kingdom of heaven to the whole world, and therefore to deny themselves and all

the desires of the flesh, that nothing may prevent them from obtaining so valuable

a possession. We are greatly in need of such a warning; for we are so captivated

by the allurements of the world, that eternal life fades from our view; 840 and in

consequence of our carnality, the spiritual graces of God are far from being held by

us in the estimation which they deserve. Justly, therefore, does Christ speak in such

lofty terms of the excellence of eternal life, that we ought not to feel uneasiness at

835"Que quelqu'un a trouve et cache;" — "which some one hath found and hidden." 836"Qui cherche de bonnes perles;" — "who seeks good pearls." 837"De toutes sortes de choses;" — "of all sorts of things." 838"Lequel estant plein, 'les pescheurs' le tirent en haut sur la rive: et estant assis mettent le bon a part en leurs vaisseaux, et iettent hors ce qui ne vaut rien;" — "which being full, 'the fishers' draw it upwards on the bank; and sitting down, put the good aside in their vessels, and throw away what is worth nothing."

839"Quant au royaume des cieux;" — "as to the kingdom of heaven." 840"Que nous venons a oublier la vie eternelle;" — "that we come to forget eternal life."

HARMONY OF THE EVANGELISTS

relinquishing, on account of it, whatever we reckon in other respects to be valuable.

First, he says, that the kingdom of heaven is like a hidden treasure. We commonly

set a high value on what is visible, and therefore the new and spiritual life, which

is held out to us in the Gospel, is little esteemed by us, because it is hidden, and

lies in hope. There is the highest appropriateness in comparing it to a treasure, the

value of which is in no degree diminished, though it may be buried in the earth,

and withdrawn from the eyes of men. These words teach us, that we ought not

to estimate the riches of the grace of God according to the views of our flesh, or

according to their outward display, but in the same manner as a treasure, though

it be hidden, is preferred to a vain appearance of wealth. The same instruction is

conveyed by the other parable. One pearl, though it be small, is so highly valued,

that a skillful merchant does not hesitate to sell houses and lands in order to purchase

it. The excellence of the heavenly life is not perceived, indeed, by the sense of the

flesh; and yet we do not esteem it according to its real worth, unless we are prepared

to deny, on account of it, all that glitters in our eyes.

We now perceive the leading object of both parables. It is to inform us, that

none are qualified for receiving the grace of the Gospel but those who disregard all

other desires, and devote all their exertions, and all their faculties, to obtain it. It

deserves our attention, also, that Christ does not pronounce the hidden treasure, or

the pearl, to be so highly valued by all. The treasure is ascertained to be valuable,

after that it has been found and known; and it is the skillful merchant that forms such

an opinion about the pearl 841 These words denote the knowledge of faith. "The

heavenly kingdom," Christ tells us, "is commonly held as of no account, because

men are incapable of relishing it, and do not perceive the inestimable value of that

treasure which the Lord offers to us in the Gospel."

But it is asked, is it necessary that we abandon every other possession, in order

that we may enjoy eternal life? I answer briefly. The natural meaning of the words

is, that the Gospel does not receive from us the respect which it deserves, unless we

prefer it to all the riches, pleasures, honors, and advantages of the world, and to such

an extent, that we are satisfied with the spiritual blessings which it promises, and

throw aside every thing that would keep us from enjoying them; for those who aspire

to heaven must be disengaged from every thing that would retard their progress.

Christ exhorts those who believe in him to deny those things only which are injurious

to godliness; and, at the same time, permits them to use and enjoy God's temporal

favors, as if they did not use them.

46. And bought it. By the word buy Christ does not mean, that men bring any

price, with which they may purchase for themselves the heavenly life; for we know

on what condition the Lord invites believers in the book of Isaiah, (55:1,) Come and

buy wine and milk without money and without price. But though the heavenly life,

and every thing that belongs to it, is the free gift of God, yet we are said to buy it,

when we cheerfully relinquish the desires of the flesh, that nothing may prevent us

from obtaining it; as Paul says, that he

841"C'est le bon marchand qui fait telle estime de la perle;" — "it is the good merchant who sets so high a value on the pearl."

JOHN CALVIN

reckoned all things to be loss and dung, that he might gain Christ,

(Philippians 3:8.)

47. Again, the kingdom of heaven is like a net. No new instruction is here given

by Christ; but what he formerly taught is confirmed by another parable, that the

Church of God, so long as it exists in the world, is a mixture of the good with the bad,

and is never free from stains and pollutions. And yet the design of this parable is

perhaps different. It may be that Christ intends not only to remove the offense which

perplexes many weak minds, because they do not find in the world all the purity

that might be desired, but likewise to employ the influence of fear and modesty,

in restraining his disciples from delighting themselves with the empty title, or mere

profession, of faith. For my own part, I cheerfully adopt both views. Christ informs

us, that a mixture of the good and the bad must be patiently endured till the end of

the word; because, till that time, a true and perfect restoration of the Church will not

take place. Again, he warns us, that it is not enough, and—what is more—that it is

of little consequence to us, to be gathered into the fold, unless we are his true and

chosen sheep. To this effect is the saying of Paul,

The Lord knoweth who are his; and let every one that calleth on the name of the

Lord depart from iniquity,

(2 Timothy 2:19.)

The preaching of the Gospel is justly compared to a net sunk beneath the water,

to inform us that the present state of the Church is confused.

Our God is the God of order, and not of confusion,

(1 Corinthians 14:33,)

and, therefore, recommends to us discipline; but he permits hypocrites to remain

for a time among believers, till the last day, when he will bring his kingdom to a

state of perfection. So far as lies in our power, let us endeavor to correct vices, and

let us exercise severity in removing pollutions; but the Church will not be free from

every spot and blemish, until Christ shall have separated the sheep from the goats,

(Matthew 25:32.)

51. Have you understood all these things? We must keep in recollection what we

have formerly seen, that all the parables of Christ were explained in private. And

now the Lord, after having taught them in this kind and familiar manner, warns them

at the same time, that his object, in taking so much pains to instruct them, was not

merely that they might be well informed, 842 but that they might communicate to

others what they had received. In this way he whets and excites their minds more

and more to desire instruction. He says that teachers are like householders, who are

not only careful about their own food, but have a store laid up for the nourishment

of others; and who do not live at ease as to the passing day, but make provision

for a future and distant period. The meaning, therefore, is, that the teachers of

the Church ought to be prepared by long study for giving to the people, as out of a

storehouse, 843 a variety of instruction concerning the word of God, as the necessity

842"Qu'ils gardent ceste cognoissance pour eux-mesmes seulement;" — "that they may keep that knowledge for themselves only."

843"Commoe nous voyons que le pere de famille tire de son cellier ou grenier toutes sortes de provisions;" — "as we see that the master of a family draws from his cellar or granary all kinds

HARMONY OF THE EVANGELISTS

of the case may require. Many of the ancient expositors understand by things new

and old the Law and the Gospel; but this appears to me to be forced. I understand

them simply to mean a varied and manifold distribution, wisely and properly adapted

to the capacity of every individual.

of provisions."

Luke 7:36-50

LUKE 7:36-50

Luke 7:36-50

36. And one of the Pharisees requested him to take food with him; and he entered

into the house of the Pharisee, and sat down at table. 37. And, lo, a woman in

the city, who was a sinner, when she knew that he sat at table in the house of the

Pharisee, brought an alabaster box of ointment: 844 38. And sitting at his feet behind

him, and weeping, she began to wash his feet with tears, and wiped them with the

hairs of her head, and kissed his feet, and anointed them with ointment. 845 39.

And the Pharisee, who had invited him, seeing it, said, speaking within himself, If

this man were a Prophet, he would certainly know who and what sort of woman this

is that toucheth him; for she is a sinner. 846 40. And Jesus answering, said to him,

Simon, I have something to say to thee. And he said, Master, say on. 41. A certain

creditor had two debtors: one owed five hundred pence, and another fifty. 42. And

when they had nothing to pay, he forgave them both. Tell me then, which of them

will love him more? 43. Simon answering said, I suppose that it will be he to whom

he forgave more. And he said to him, Thou hast decided aright. 44. And turning to

the woman, he said to Simon, Seest thou this woman? I entered into thy house, thou

gavest not water for my feet; but she hath moistened my feet with tears, and wiped

them with the hairs of her head. 45. Thou gavest me not a kiss; but she, since the

time that I entered, hath not ceased to kiss my feet. 47. For which reason I say to

thee, Her many sins are forgiven, for she hath loved much; but he to whom less is

forgiven loveth less. 48. And he said to her, Thy sins are forgiven thee. 49. And

those who sat at table with him began to say within themselves, Who is this that

even forgiveth sins? 50. And he said to the woman, Thy faith hath saved thee; go in

peace.

36. And one of the Pharisees requested him. This narrative shows the captious

844"Or voyci il y avoit une femme de la ville qui avoit este de mauvaise vie, laquelle ayant cognu qu'il estoit assis a table en la maison du Pharisien, apporta une boiste d'ongnement;" — "but, lo, there was a woman of the city who was of wicked life, who, having learned that he sat at table in the house of the Pharisee, brought a box of ointment."

845"Et les frottoit d'ongnement;" — "and rubbed them with ointment." 846"Car elle est de mauvaise vie;" — "for she is of wicked life."

HARMONY OF THE EVANGELISTS

disposition, not only to take, but to seek out, offenses, which was manifested by

those who did not know the office of Christ. A Pharisee invites Christ; from which

we infer, that he was not one of those who furiously and violently opposed, nor of

those who haughtily despised his doctrine. But whatever might be his mildness, he

is presently offended when he sees Christ bestow a gracious reception on a woman

who, in his opinion, ought not to have been permitted to approach or to converse with

him; and, accordingly, disowns him as a prophet, because he does not acknowledge

him to be the Mediator, whose peculiar office it was to bring miserable sinners into

a state of reconciliation with God. It was something, no doubt, to bestow on Christ

the honor due to a prophet; but he ought also to have inquired for what purpose he

was sent, what he brought, and what commission he had received from the Father.

Overlooking the grace of reconciliation, which was the main feature to be looked for

in Christ, the Pharisee concluded that he was not a prophet And, certainly, had it not

been that through the grace of Christ this woman had obtained the forgiveness of

her sins, and a new righteousness, she ought to have been rejected.

Simon's mistake lies only in this: Not considering that Christ came to save what

was lost, he rashly concludes that Christ does not distinguish between the worthy

and the unworthy. That we may not share in this dislike, let us learn, first, that

Christ was given as a Deliverer to miserable and lost men, 847 and to restore them

from death to life. Secondly, let every man examine himself and his life, and then

we will not wonder that others are admitted along with us, for no one will dare to

place himself above others. It is hypocrisy alone that leads men to be careless about

themselves, 848 and haughtily to despise others.

37. A woman who was a sinner The words stand literally as I have translated

them,({ἥτις} {ἧν} {ἁμαζτωλὸς}.) Erasmus has chosen to take the pluperfect tense,

who Had Been a sinner, 849 lest any one should suppose that at that time she still was

a sinner But by so doing, he departed from the natural meaning; for Luke intended

to express the place which the woman held in society, and the opinion universally

entertained respecting her. Though her sudden conversion had rendered her a dif-

ferent person in the sight of God from what she had previously been, yet among

men the disgrace attaching to her former life had not yet been effaced. She was,

therefore, in the general estimation of men a sinner, that is, a woman of wicked and

infamous life; and this led Simon to conclude, though erroneously, that Christ had

not the Spirit of discernment, since he was unacquainted with that infamy which was

generally known. 850

40. And Jesus answering said. By this reply Christ shows how egregiously Simon

was mistaken. Exposing to public view his silent and concealed thought, he proves

himself to possess something more excellent than what belonged to the Prophets;

for he does not reply to his words, but refutes the sentiment which he kept hidden

847"Que Christ a este donne pour liberateur au genre humain, miserable et perdu;" — "that Christ was given as a deliverer to the human race, miserable and lost."

848"Qui fait que les hommes se me cognoissent;" — "which makes men forget themselves." 849"Quoe fuerat peccatrix 850"Veu qu'il ne cognoist point l'infamie de la vie de ceste femme qui estoit notoire a un chacun;" — "since he does not know the infamy of the life of this woman, which was notorious to every one."

JOHN CALVIN

within his breast. Nor was it only on Simon's account that this was done, but in order

to assure every one of us, that we have no reason to fear lest any sinner be rejected

by him, who not only gives them kind and friendly invitations, but is prepared with

equal liberality, and—as we might say—with outstretched arms, to receive them all.

41. A certain creditor had two debtors The scope of this parable is to demonstrate,

that Simon is wrong in condemning the woman who is acquitted by the heavenly

judge. He proves that she is righteous, not because she pleased God, but because

her sins were forgiven; for otherwise her case would not correspond to the parable,

in which Christ expressly states, that the creditor freely forgave the debtors who

were not able to pay. We cannot avoid wondering, therefore, that the greater part

of commentators have fallen into so gross a blunder as to imagine that this woman,

by her tears, and her anointing, and her kissing his feet, deserved the pardon of her

sins. The argument which Christ employs was taken, not from the cause, but from

the effect; for, until a favor has been received, it cannot awaken gratitude, 851 and

the cause of reciprocal love is here declared to be a free forgiveness. In a word, Christ

argues from the fruits or effects that follow it, that this woman has been reconciled

to God.

44. And turning to the woman. The Lord appears to compare Simon with the

woman, in such a manner as to make him chargeable with nothing more than light

offenses. But this is spoken only in the way of concession. "Suppose now, Simon,"

he says, "that the guilt from which God discharges thee was light, 852 and that this

woman has been guilty of many and very heinous offenses. Yet you see how she

proves by the effect that she has obtained pardon. For what mean those profuse

tears, those frequent kisses of the feet, that precious ointment? What mean they

but to acknowledge, that she had been weighed down by an enormous burden of

condemnation? And now she regards the mercy of God with fervor of love propor-

tioned to her conviction that her necessity had been great."

From the words of Christ, therefore, we are not at liberty to infer, that Simon had

been a debtor to a small amount, or that he was absolved from guilt. 853 It is more

probable that, as he was a blind hypocrite, he was still plunged in the filth of his sins.

But Christ insists on this single point, that, however wicked the woman may have

been, she gave undoubted proofs of her righteousness, by leaving no kind of duty

undone to testify her gratitude, and by acknowledging, in every possible way, her

vast obligations to God. At the same time, Christ reminds Simon, that he has no right

to flatter himself, as if he were free from all blame; for that he too needed mercy;

and that if even he does not obtain the favor of God without pardon, he ought to look

upon this woman's gifts, whatever might have been her former sins, as evidences

of repentance and gratitude.

We must attend to the points of contrast, in which the woman is preferred to

851"Veu que le remerciment presuppose tousiours qu'on ait avant receuquelque bien;" — "since gratitude always presupposes that some favor has been received."

852"Mettons le cas, Simon, que le fardeau des pechez, desquels Dieu t'a descharge fust petit;" — "let us put the case, Simon, that the burden of the sins, from which God has discharged thee, was small."

853"Et s'il avoit este absous de la condamnation qu'il avoit encourue;" —"and if he had been absolved from the condemnation which he had incurred."

HARMONY OF THE EVANGELISTS

Simon. She moistened his feet with tears, and wiped them with the hairs of her head;

while he did not even order water to be given, according to custom. She did not cease

to kiss his feet, while he did not deign to receive Christ with the kiss of hospitality. 854 She poured precious ointment on his feet, while he did not even anoint his head

with oil. But why did our Lord, who was a model of frugality and economy, permit the

expense of the ointment? It was because, in this way, the wretched sinner testified

that she owed all to him. He had no desire of such luxuries, was not gratified by

the sweet odor, and did not approve of gaudy dress. But he looked only at her

extraordinary zeal to testify her repentance, which is also held out to us by Luke as

an example; for her sorrow, which is the commencement of repentance, was proved

by her tears. By placing herself at Christ's feet behind him, and there lying on the

ground, she discovered her modesty and humility. By the ointment, she declared

that she offered, as a sacrifice to Christ, herself and all that she possessed. Every

one of these things it is our duty to imitate; but the pouring of the ointment was an

extraordinary act, which it would be improper to consider as a rule. 855

47. Her many sins are forgiven Some interpret the verb differently, may her many

sins be forgiven, and bring out the following meaning: — "As this woman evinces

by remarkable actions, that she is full of ardent love to Christ, it would be improper

for the Church to act harshly and severely towards her; but, on the contrary, she

ought to be treated with gentleness, whatever may have been the aggravations of

her offenses." But as {ἀφέωνται} is used, in accordance with the Athic dialect, for

{ἀφεῖνται}, we must dispense with that subtlety of exposition which is disapproved

by the context; for a little after, Christ uses the same words in his address to the

woman, where the imperative mood would not apply. Here, too is added a corre-

sponding clause, that he to whom less is forgiven loveth less

The verb, which is in the present tense, must, no doubt, be resolved into a

preterite. 856 From the eager desire which she had manifested to discharge all

the duties of piety, Christ infers that, although this woman might have been guilty

of many sins, the mercy of God was so abundant towards her, that she ought no

longer to be regarded as a sinner. Again, loving is not here said to be the cause of

pardon, 857 but a subsequent manifestation, as I have formerly mentioned; for the

meaning of the words is this: — "They who perceive the display of deep piety in the

woman form an erroneous judgment, if they do not conclude that God is already

reconciled to her;" so that the free pardon of sins comes first in order. Christ does

not inquire at what price men may purchase the favor of God, but argues that God

has already forgiven this wretched sinner, and that, therefore, a mortal man ought

854"En lieu que l'autre n'a pas mesme daigne le baiser par une facon commune de civilite;" — "whereas the other did not even deign to kiss him, according to an ordinary custom of civility."

855"A este un acte special et extraordinaire, duquel si on vouloit faire une reigle generale, ce seroit un abus;" — "was a special and extraordinary act, of which, if we wished to make a general rule, it would be a mistake."

856"Combien qu'il faut resoudre le verbe du temps present en un temps passe: comme quand il dit, Ses pechez luy sont pardonnez: il faut entendre, Ont este pardonnez;" — "though the verb must be resolved from the present tense into a past tense: as when he says, Her sins are forgiven, we must understand it to mean, Have been forgiven."

857"Il n'est pas dit ici que la dilection ou amour des hommes envers Dieu soit la cause de la remission des pechez;" — "it is not here said that the loving, or the love of men towards God, is the cause of the forgiveness of sins."

JOHN CALVIN

not to treat her with severity.

48. Thy sins are forgiven. It may be asked, why does Christ now promise to

her the pardon which she had obtained, and of which she had been assured? Some

reply that these words were uttered, not so much on her own account, as for the

sake of others. For my own part, I have no doubt that it was chiefly on her own

account; and this appears more clearly from the words that follow. Nor ought we

to wonder, that the voice of Christ again pronounces an absolution of the woman,

who had already tasted his grace, and who was even convinced that he was her only

refuge of salvation. Thus, at the present day, faith is previously necessary, when we

pray that the Lord would forgive our sins; and yet this is not a useless or superfluous

prayer, but the object of it is, that the heavenly Judge may more and more seal his

mercy on our hearts, and in this manner may give us peace. Though this woman

had brought with her a confident reliance on that grace which she had obtained, yet

this promise was not superfluous, but contributed greatly to the confirmation of her

faith.

49. And those who sat at table with him began to say within themselves. Hence

we again learn, that ignorance of Christ's office constantly leads men to conceive

new grounds of offense. The root of the evil is, that no one examines his own

wretched condition, which undoubtedly would arouse every man to seek a remedy.

There is no reason to wonder that hypocrites, who slumber amidst their vices, 858

should murmur at it as a thing new and unexpected, when Christ forgives sins.

50. Thy faith hath saved thee. To repress those murmurings, 859 and, at the

same time, to confirm the woman, Christ commends her faith. Let others grumble

as they may, but do thou adhere steadfastly to that faith which has brought thee an

undoubted salvation. 860 At the same time, Christ claims for himself the authority

which had been given to him by the Father; for, as he possesses the power of healing,

to him faith is properly directed. And this intimates that the woman was not led by

rashness or mistake to come to him, but that, through the guidance of the Spirit, she

had preserved the straight road of faith. Hence it follows, that we cannot believe in

any other than the Son of God, without considering that person to have the disposal

of life and death. If the true reason for believing in Christ be, that God hath given him

authority to forgive sins, whenever faith is rendered to another, that honor which is

due to Christ must of necessity be taken from him. This saying refutes also the error

of those who imagine that the forgiveness of sins is purchased by charity; for Christ

lays down a quite different method, which is, that we embrace by faith the offered

mercy. The last clause, Go in peace, denotes that inestimable fruit of faith which is

so frequently commended in Scripture. It brings peace and joy to the consciences,

and prevents them from being driven hither and thither by uneasiness and alarm.

858"Qui se plaisent et fiattent en leurs vices;" — "who please and flatter themselves amidst their vices."

859"Pour reprimer les murmures de ces gens;" — "to repress the murmurings of those people." 860"Qui t'a apporte certitude de salut;" — "which has brought thee certainty of salvation."

Luke 10:38-42

38. And it happened, while they were traveling, that he entered into a certain

village; and a certain woman, called Martha, received him into her house. 39. And

she had a sister called Mary, who also, sitting at the feet of Jesus, heard his word.

40. And Martha was cumbered about much serving; who stood, and said, Lord, hast

thou no care that my sister hath left me to serve alone? bid her therefore assist me.

41. And Jesus answering said to her, Martha, Martha, thou art anxious and distressed

about many things. 42 But one thing is necessary: Mary hath chosen the good part,

which shall not be taken from her.

38. And it happened that he entered into a certain village. This narrative shows,

that Christ, wherever he came, did not devote himself to his private concerns, or

consult his own ease or comfort; but that the single object which he kept in view

was, to do good to others, and to discharge the office which had been committed

to him by the Father. Luke relates that, having been hospitably received by Martha,

as soon as he entered the house, he began to teach and exhort. As this passage

has been basely distorted into the commendation of what is called a Contemplative

life, we must inquire into its true meaning, from which it will appear, that nothing

was farther from the design of Christ, than to encourage his disciples to indulge in

indolence, or in useless speculations. It is, no doubt, an old error 861 , that those

who withdraw from business, and devote themselves entirely to a contemplative,

lead an Angelical life. For the absurdities which the Sorbonnists 862 utter on this

861"Il est vray que ceste erreur n'est pas d'auiourd'huy, mais est bien ancien;" — "it is true that this error is not of today, but is very old."

862"Some readers may happen to ask, Who were the Sorbonnists, or, as they are often called, the Doctors of the Sorbonne? In reply, I take the liberty of extracting from a volume, which I gave to the world a few years ago, a few remarks on this subject." — "The College of the Sorbonne, in Paris, takes its name from Robert de Sorbonne, who founded it in the middle of the thirteenth century. Its reputation for theological learning, philosophy, classical literature, and all that formerly constituted a liberal education, was deservedly high. In the Doctors of the Sorbonne the Reformation found powerful adversaries. The very name of this University, to which the greatest scholars in Europe were accustomed to pay deference, would be regarded by the multitude with blind veneration. If such men as Calvin, Beza, Melancthon, and Luther, were prepared by talents and acquirements of the first order to brave the terrors of that name,

JOHN CALVIN

subject they appear to have been indebted to Aristotle, who places the highest good,

and ultimate end, of human life in contemplation, which, according to him, is the

enjoyment of virtue. When some men were driven by ambition to withdraw from the

ordinary intercourse of life, or when peevish men gave themselves up to solitude

and indolence, the resolution to adopt that course was followed by such pride, that

they imagined themselves to be like the angels, because they did nothing; for they

entertained as great a contempt for active life, as if it had kept them back from

heaven. On the contrary, we know that men were created for the express purpose

of being employed in labor of various kinds, and that no sacrifice is more pleasing

to God, than when every man applies diligently to his own calling, and endeavors to

live in such a manner as to contribute to the general advantage. 863

How absurdly they have perverted the words of Christ to support their own con-

trivance, will appear manifest when we have ascertained the natural meaning. Luke

says that Mary sat at the feet of Jesus Does he mean that she did nothing else

throughout her whole life? On the contrary, the Lord enjoins his followers to make

such a distribution of their time, that he who desires to make proficiency in the

school of Christ shall not always be an idle hearer but shall put in practice what he

has learned; for there is a time to hear, and a time to act. 864 It is, therefore, a

foolish attempt of the monks to take hold of this passage, as if Christ were drawing a

comparison between a contemplative and an active life, while Christ simply informs

us for what end, and in what manner, he wishes to be received.

Though the hospitality of Martha deserved commendation, and is commended,

yet there were two faults in it which are pointed out by Christ. The first is, that Martha

carried her activity beyond proper bounds; for Christ would rather have chosen to

be entertained in a frugal manner, and at moderate expense, than that the holy

woman should have submitted to so much toil. The second fault was, that Martha, by

distracting her attention, and undertaking more labor than was necessary, deprived

herself of the advantage of Christ's visit. The excess is pointed out by Luke, when he

speaks of much serving; for Christ was satisfied with little. It was just as if one were

to give a magnificent reception to a prophet, and yet not to care about hearing him,

but, on the contrary, to make so great and unnecessary preparations as to bury all

the instruction. But the true way of receiving prophets is, to accept the advantage

which God presents and offers to us through their agency.

We now see that the kind attention of Martha, though it deserved praise, was not

without its blemishes. There was this additional evil, that Martha was so delighted

with her own bustling operations, as to despise her sister's pious eagerness to re-

ceive instruction. 865 This example warns us, that, in doing what is right, we must

they must have frequently lamented its influence on many of their hearers. Yet our author meets undaunted this formidable array, and enters the field with the full assurance of victory. Despising, as we naturally do, the weak superstitions and absurd tenets held by the Church of Rome, we are apt to underrate our obligations to the early champions of the Reformed faith, who encountered with success those veteran warriors, and contended earnestly (Jude, verse 3) for the faith which was once delivered to the saints."—(Biblical Cabinet, volume 30, p. 140.)—Ed.

863"Met peine de vivre en sorte qu' il apporte quelque profit a la societe commune des hommes;" — "endeavors to live so as to yield some advantage to the general society of men."

864"Car il y a temps d'ouir, et temps de faire, et de mettre la main a la besongne;" — "for there is a time to hear, and a time to act, and to put the hand to the work."

865"En la conduite du banquet, et bruit de mesnage;" — "in the preparation of the enter-

HARMONY OF THE EVANGELISTS

take care not to think more highly of ourselves than of others.

42. But one thing is necessary. Some give a very meager interpretation of these

words, as if they meant that one sort of dish is enough. 866 Others make ingenious

inquiries, but beside the purpose, about Unity. 867 But Christ had quite another

design, which was, that whatever believers may undertake to do, and in whatever

employments they may engage, there is one object to which every thing ought to

be referred. In a word, we do but wander to no purpose, if we do not direct all our

actions to a fixed object. The hospitality of Martha was faulty in this respect, that

she neglected the main business, and devoted herself entirely to household affairs.

And yet Christ does not mean that every thing else, with the exception of this one

thing, is of no importance, but that we must pay a proper attention to order, lest

what is accessory—as the phrase is—become our chief concern.

Mary hath chosen the good part. There is no comparison here, as unskillful and

mistaken interpreters dream. Christ only declares, that Mary is engaged in a holy

and profitable employment, in which she ought not to be disturbed. "You would have

a good right," he says, "to blame your sister, if she indulged in ease, or gave herself

up to trifling occupations, or aimed at something unsuitable to her station, and left

to you the whole charge of the household affairs. But now, when she is properly and

usefully employed in hearing, it would be an act of injustice to withdraw her from it;

for an opportunity so favorable is not always in her power." There are some, indeed,

who give a different interpretation to the latter clause, which shall not be taken away

from her, as if Christ intended to say, that Mary hath chosen the good part, because

the fruit of heavenly doctrine can never perish. For my own part, I have no objection

to that opinion, but have followed the view which appeared to me to be more in

accordance with Christ's design. 868

tainment, and the noise of household affairs."

866"Comme si Christ entendoit qu'il y a assez d'un mets, ou d'une sorte de viande;" — "as if Christ meant that one dish, or one sort of food, is enough."

867"De Monade." — "Les autres plus subtilement, mais mal a propos, traittans ici de l'unite: comme si par ce mot de Un, Iesus Christ eust voulu exlurre tout nombre;" — "others more ingeniously, but inappropriately, treaying here of unity: as if, by the word One, Jesus Christ intended to exclude all diversity of employment."

868Calvin appears to interpret the words, which shall not be taken from her, not as a doctrinal statement, but as a command, or, at least, as marking out the line of conduct which ought to be pursued by Martha and others towards Mary. The good part, or, as he explains it, "the holy and profitable employment," shall not be take, from her. "She ought not to be disturbed," and "it would be an act of injustice to withdraw her from it." — Ed.

Luke 12:13-21

13. And one out of the multitude said to him, Master, bid my brother divide the

inheritance with me. 14. And he said to him, Man, who made me a judge or a

divider over you? 15. And he said to them, Take heed and beware of covetousness;

for the life of any man does not consist in the abundance of those things which he

possesseth. 869 16. And he spoke a parable to them, saying, The field of a certain

rich man yielded an abundant produce. 17. And he thought within himself, saying,

What shall I do? for I have no place in which I can collect my fruits. 18. And he said,

I will do this: I will pull down my barns, and will build larger ones, and there I will

collect all my fruits and my goods. 19. And I will say to my soul, Soul, thou hast

many goods laid up for many, years: take thine ease, eat, drink, and enjoy thyself. 870 20. But God said to him, Fool, this night they shall demand thy soul from thee; 871 and as to the things which thou hast provided, to whom shall they go? 21. So is

he that layeth up for himself: 872 and is not rich toward God.

13. Bid my brother divide Our Lord, when requested to undertake the office of

dividing an inheritance, refuses to do so. Now as this tended to promote brotherly

harmony, and as Christ's office was, not only to reconcile men to God, but to bring

them into a state of agreement with one another, what hindered him from settling

the dispute between the two brothers? 873 There appear to have been chiefly two

reasons why he declined the office of a judge. First, as the Jews imagined that the

Messiah would have an earthly kingdom, 874 he wished to guard against doing any

869"Car encore que 'les biens' abondent a quelqu'un, si n'a-il pas vie par les biens;" — "for though a man may abound in wealth, yet he has no life by his wealth."

870"Et fay grand'chere;" — "and make great cheer." 871"En ceste nuict ton ame to sera ostee, ou, on to redemandera ton ame;" — "this night thy soul shall be taken from thee, or, thy soul shall be asked again from thee."

872"Ainsi est celuy qui thesaurize (ou, a fait grand areas de biens) pour soy;" — "so is he that hoards up (or, has formed a great heap of goods) for himself."

873"On pourroit demander qui a empesche qu'il ne se soit entremis d'oster toute occasion de debat entre deux freres?" — "It might be asked, what hindered him from undertaking to remove all ground of quarrel between two brothers?"

874"Que le Messias regneroit a la facon des princes terriens;" — "that the Messiah would reign in the manner of earthly princes."

HARMONY OF THE EVANGELISTS

thing that might countenance this error. If they had seen him divide inheritances, the

report of that proceeding would immediately have been circulated. Many would have

been led to expect a carnal redemption, which they too ardently desired; and wicked

men would have loudly declared, that he was effecting a revolution in the state, and

overturning the Roman Empire. Nothing could be more appropriate, therefore, than

this reply, by which all would be informed, that the kingdom of Christ is spiritual. Let

us learn from this to regulate our conduct by prudence, and to undertake nothing

which may admit of an unfavorable construction.

Secondly, our Lord intended to draw a distinction between the political kingdoms

of this world and the government of his Church; for he had been appointed by the

Father to be a Teacher, who should

divide asunder, by the sword of the word, the thoughts and feelings, and pene-

trate into the souls of men,

(Hebrews 4:12,)

but was not a magistrate to divide inheritances This condemns the robbery of the

Pope and his clergy, who, while they give themselves out to be pastors of the Church,

have dared to usurp an earthly and secular jurisdiction, which is inconsistent with

their office; for what is in itself lawful may be improper in certain persons.

There was also in my opinion, a third reason of great weight. Christ saw that this

man was neglecting doctrine, and was looking only to his private concerns. This

is too common a disease. Many who profess the Gospel do not scruple to make

use of it as a false pretense for advancing their private interests, and to plead the

authority of Christ as an apology for their gains. From the exhortations 875 which

is immediately added, we may readily draw this inference; for if that man had not

availed himself of the Gospel as a pretext for his own emolument, Christ would not

have taken occasion to give this warning against covetousness The context, there-

fore, makes it sufficiently evident, that this was a pretended disciple, whose mind

was entirely occupied with lands or money.

It is highly absurd in the Anabaptists to infer from this reply, that no Christian man

has a right to divide inheritances, to take a part in legal decisions, or to discharge

any public office. Christ does not argue from the nature of the thing itself, but from

his own calling. Having been appointed by the Father for a different purpose, he

declares that he is not a judge, because he has received no such command. Let us

hold by this rule, that every one keep within the limits of the calling which God has

given him.

15. Take heed and beware of covetousness. Christ first guards his followers

against covetousness, and next, in order to cure their minds entirely of this disease,

he declares, that our life consisteth not in abundance. These words point out the

inward fountain and source, from which flows the mad eagerness for gain. It is be-

cause the general belief is, that a man is happy in proportion as he possesses much,

and that the happiness of life is produced by riches. Hence arise those immoder-

875"En considerant la circonstance de l'exhortation qui est ici adioustee, il est aise a iuger que cestuy-ci estoit mene d'une telle affection perverse;" —"by considering the circumstance of the exhortation which is here added, it may easily be inferred that this man was under the influence of such a wicked disposition."

JOHN CALVIN

ate desires, which, like a fiery furnace, send forth their flames, and yet cease not

to burn within. If we were convinced that riches, and any kind of abundance, are

evils of the present life, which the Lord bestows upon us with his own hand, and the

use of which is accompanied by his blessing, this single consideration would have a

powerful influence in restraining all wicked desires; and this is what believers have

come to learn from their own experience. 876 For whence comes it, that they mod-

erate their wishes, and depend on God alone, but because they do not look upon

their life as necessarily connected with abundance, or dependent upon it, but rely

on the providence of God, who alone upholds us by his power, and supplies us with

whatever is necessary?

16. And he spoke a parable to them This parable presents to us, as in a mirror,

a lively portrait of this sentiment, that men do not live by their abundance. Since

the life even of the richest men is taken away in a moment, what avails it that they

have accumulated great wealth? All acknowledge it to be true, so that Christ says

nothing here but what is perfectly common, and what every man has constantly

in his mouth. But where is the man that honestly believes it? Do not all, on the

contrary, regulate their life, and arrange their schemes and employments in such a

manner as to withdraw to the greatest distance from God, making their life to rest

on a present abundance of good things? It is therefore necessary that all should im-

mediately arouse themselves, lest, by imagining their happiness to consist in riches,

they entangle themselves in the snares of covetousness.

This parable shows us, first, that the present life is short and transitory. Secondly,

it points out to us, that riches are of no avail for prolonging life. We must add a third,

which is not expressed, but may easily be inferred from the other two; that it is a

most excellent remedy for believers, to ask from the Lord their daily bread, and to

rely on his providence alone, whether they are rich or poor.

17. What shall I do? Wicked men are driven to perplexity in their deliberations, be-

cause they do not know how any thing is to be lawfully used; 877 and, next, because

they are intoxicated with a foolish confidence which makes them forget themselves.

Thus we find that this rich man lengthens out his expectation of life in proportion

to his large income, and drives far away from him the remembrance of death. And

yet this pride is accompanied by distrust; for those men, when they have had their

fill, are still agitated by insatiable desire, like this rich man, who enlarges his barns,

as if his belly, which had been filled with his former barns, had not got enough. At

the same time, Christ does not expressly condemn this man for acting the part of a

careful householder in storing up his produce, but because his ravenous desire, like

a deep whirlpool, swallows up and devours many barns; from which it follows that

he does not comprehend the proper use of an abundant produce.

19. Take thine ease, eat, drink, enjoy thyself. When he exhorts himself to eat and

drink, he no longer remembers that he is a man, but swells into pride by relying on

876"Ce que les fideles experimentent ton les iours en eux-mesmes estre vray;" — "which believers every day experience in themselves to be true."

877"Pource qu'ils ne scavent point quel est le droit et legitime usage des creatures de Dieu;" — "because they know not what is the proper and lawful use of the creatures of God."

HARMONY OF THE EVANGELISTS

his abundance. We daily perceive striking instances of this disdainful conduct 878 in

irreligious men, who hold up the mass of their riches, as if it were nothing less than a

brazen rampart against death. When he says, Eat, my soul, and enjoy thyself, there

is an emphatic meaning in this Hebrew idiom; 879 for he addresses himself in such a

manner as to imply, that he has all that is necessary for gratifying all his senses and

all his desires.

20. Fool, this night they will demand thy soul from thee. The word soul carries an

allusion. Formerly, the rich man addressed his soul as the seat of all the affections:

but now, he speaks of the life itself, or the vital spirit. The words, they will demand,

({ἀπαιτοῦσιν}) though in the plural number, are used indefinitely, and mean nothing

more than that the life of the rich man, which he imagined to be in his own power,

was at the disposal of another. I advert to this, because some take occasion from

them to make unfounded speculations about angels. The design of Christ is simply to

show that the life of men, which they imagine to be strongly protected by the fortress

of their riches, is every moment 880 taken away. The rich man is thus convicted of

folly, in not knowing that his life depended on another.

21. So is he that layeth up for himself. As the two clauses are evidently con-

trasted, the one must be taken into account for the exposition of the other. Let us

ascertain, therefore, what is meant by being rich in God, or, "towards God" or, "with

respect to God." Those who are tolerably acquainted with the Scriptures know that

the preposition {εἰς} not unfrequently takes the sense of {ἐν}. But whether it be

understood in the one sense or in the other, is of little consequence; for the meaning

comes to this, that they are rich according to God, who do not trust to earthly things,

but depend solely on his providence. It matters not whether they are in abundance

or in want, provided that both classes present their sincere prayers to the Lord for

their daily bread. The corresponding phrase, layeth up for himself, conveys the idea

that this man paid no attention to the blessing of God, but anxiously heaped up an

immense store, so that his confidence was shut up in his barns. 881 Hence we may

easily conclude that the parable was intended to show, that vain are the delibera-

tions and foolish attempts of those who, trusting to the abundance of their wealth,

do not rely on God alone, and are not satisfied with their own share, or prepared for

whatever may befall them; 882 and, finally, that such persons will suffer the penalty

of their own folly.

878"D'une telle mecognoissance et fierte;" — "of such ingratitude and pride." 879"En ceste locution Hebraique il y a une vehemence et proprie plus que les mots n'emportent de prime face;" — "in that Hebrew form of expression there is greater force and propriety than the words at first sight bear."

880"Que d'heure en heure la vie est ostee aux hommes;" — "that from hour to hour the life of man is taken away."

881"En sorte que la fiance de l'homme est en ses greniers, ou en ses coffres;" — "so that the confidence of the man is in his granaries, or in his chests."

882"Estans prests a recevoir ce qu'il plaira a Dieu leur envoyer;" — "being prepared to receive what God may be pleased to send to them."

Luke 13:1-9

1. And at that time some were present, who told him of the Galileans, whose

blood Pilate had mingled with their sacrifices. 2. And Jesus answering said to them,

Do you imagine that these Galileans were sinners beyond all the Galileans, because

they suffered such things? 3. I tell you, no; but unless you repent, you will all perish

in like manner. 4. Or those eighteen, on whom the tower in Siloah fell and slew them,

do you imagine that they were debtors beyond all men that dwell in Jerusalem? 883

5. I tell you, no; but unless you repent, you shall all perish in like manner. 6. And he

spake this parable: A certain man had a fig-tree planted in his vineyard, and came

seeking fruit on it, and did not find it. 7. And he said to the vine-dresser, Lo, there

are three years that I come seeking fruit on this fig-tree, and find none: cut it down;

why does it even occupy the ground? 884 8. But he answering, said to him, Lord, let

it alone this year also, till I shall dig about it, and dung it: 9. And if it bear fruit: 885

but if not, afterwards thou shalt cut it down.

2. Do you imagine? etc. This passage is highly useful, were it for no other

reason than that this disease is almost natural to us, to be too rigorous and severe in

judging of others, and too much disposed to flatter our own faults. The consequence

is, that we not only censure with excessive severity the offenses of our brethren; but

whenever they meet with any calamity, we condemn them as wicked and reprobate

persons. On the other hand, every man that is not sorely pressed by the hand of God

slumbers at ease in the midst of his sins, as if God were favorable and reconciled to

him. This involves a double fault; for when God chastises any one before our eyes,

he warns us of his judgments, that each of us may examine himself, and consider

what he deserves. If he spares us for a time, we are so far from having a right to

take such kindness and forbearance as an opportunity for slumber, that we ought to

883"Eussent offense plus que tous les habitans de Ierusalem;" — "had offended more than all the inhabitants of Jerusalem."

884"A quel propos aussi empesche-t-il la terre?" — "for what end does it even cumber the ground?"

885"Que s'il fait fruict, 'bien:' sinon tu le couperas ci-apres;" — "and if it bears fruit, 'well:' if not, thou shalt cut it down afterwards."

HARMONY OF THE EVANGELISTS

regard it as an invitation to repentance.

To correct the false and cruel judgment which we are accustomed to pass on

wretched sufferers, and, at the same time, to shake off the indulgence which ev-

ery man cherishes towards himself, he shows, first, that those who are treated with

severity are not the most wicked of all men; because God administers his judgments

in such a manner, that some are instantly seized and punished, and others are per-

mitted to remain long in the enjoyment of ease and luxury, Secondly, he declares

that all the calamities which happen in the world are so many demonstrations of the

wrath of God; and hence we learn what an awful destruction awaits us, 886 if we do

not avert it.

The immediate occasion for this exhortation was, that some told him that Pilate

had mingled human blood with sacrifices, in order that so shocking an event might

bring sacrifices into abhorrence. As it is probable that this outrage was committed

on the Samaritans, who had departed from the pure service of the Law, the Jews

would easily and readily be disposed to condemn the Samaritans, and by so doing

to applaud themselves. But our Lord applies it to a different purpose. As that whole

nation was hated and detested by them on account of ungodliness, he puts the

question, "Do you imagine that those wretched persons, who have been put to death

by Pilate, were worse than others? You are perfectly aware, that that country is full of

ungodly men, and that many who deserved the same punishment are still alive. He

is a blind and wicked judge who decides as to the sins of all men by the punishments

which they now endure. It is not always the most wicked man who is first dragged to

punishment; but when God selects a few out of a large number to be punished, he

holds out in their person a threatening that he will take vengeance on the remainder,

in order that all may be alarmed."

Having spoken of the Samaritans, he now approaches more closely to the Jews

themselves. Eighteen men had at that time been killed by the fall of a tower in

Jerusalem. He declares that those men were not more wicked than others, but that

their death was held out to all as a ground of alarm; for if in them God gave a display

of his judgment, no more would others, though they might be spared for a time,

escape his hand. Christ does not, however, forbid believers to consider attentively

the judgments of God, but enjoins them to observe this order, to begin with their

own sins. They will thus obtain the highest advantage; for they will avert God's

chastisements by voluntary repentance. To the same purpose is the warning which

Paul gives,

Let no man deceive you with vain words; for on account of these things the wrath

of God cometh against the rebellious,

(Ephesians 5:6.)

6. He spoke also this parable. The substance of it is, that many are endured for

a time who deserve to be cut off; but that they gain nothing by the delay, if they

persist in their obstinacy. The wicked flattery, by which hypocrites are hardened, and

become more obstinate, arises from this cause, that they do not think of their sins

886"Dont nous avons a penser quelle punition et damnation nous sentirons;"— "by which we are led to consider what punishment and condemnation we shall receive."

JOHN CALVIN

till they are compelled; and, therefore, so long as God winks at these, and delays his

chastisements, they imagine that he is well satisfied with them. Thus they indulge

themselves more freely, as if, to use the words of Isaiah, (28:15,) they had made a

covenant with death, and were in friendship with the grave. And this is the reason

why Paul denounces them in such earnestness of language for

treasuring up to themselves the wrath of God against the last day,

(Romans 2:5.)

It is well known that trees are sometimes preserved, not because their owners

find them to be useful and productive, but because the careful and industrious hus-

bandman makes every possible trial and experiment before he determines to remove

them out of the field or vineyard. This teaches us that, when the Lord does not im-

mediately take vengeance on the reprobate, but delays to punish them, there are

the best reasons for his forbearance. Such considerations serve to restrain human

rashness, that no man may dare to murmur against the supreme Judge of all, if He

does not always execute his judgments in one uniform manner. A comparison is

here drawn between the owner and the vine-dresser: not that God's ministers go

beyond him in gentleness and forbearance, but because the Lord not only prolongs

the life of sinners, but likewise cultivates them in a variety of ways, that they may

yield better fruit.

Luke 13:10-17

10. And he was teaching in one of the synagogues on the Sabbath. 11. And, lo,

a woman who had a spirit of infirmity during eighteen years, and was bent down,

and was altogether unable to lift up her head. 887 12. Whom when Jesus saw, he

called her to him, and said to her, Woman, thou art delivered from thine infirmity. 13.

And he laid his hands on her, and immediately she stood upright, and glorified God.

14. And the ruler of the synagogue answering, being offended because Christ had

performed a cure on the Sabbath, said to the multitude, There are six days on which

we ought to work: on them therefore come, and you shall be cured, and not on the

Sabbath-day. 15. And the Lord answering said to her, Doth not each of you, on the

Sabbath, loose his ox or his ass from the stall, and lead him away to watering? 16.

And must not this daughter of Abraham, whom Satan hath bound, lo, eighteen years,

be loosed from this bond on the Sabbath-day? 17. And while he was saying these

things, all his adversaries were ashamed, and all the people rejoiced on account of

all the glorious actions which were done by him.

I have resolved to place in immediate connection some events which are detailed

by Luke alone, without a direct reference to dates; for on that point, as we have

formerly mentioned, the Evangelists did not care much about exactness. We shall

afterwards find a more suitable time for returning to the Harmony of the Three Evan-

gelists.

11. And, lo, a woman Here is related a miracle performed on a woman who was

cured, and the offense which the malignity of the Jews led them to take up, because

our Lord had cured her on a Sabbath-day Luke says that the woman was held by a

spirit of infirmity, so that her body was bent by the contraction of her nerves. As

the nature of the disease is no farther described, it is probable that it was not one

of an ordinary kind, or which was understood by physicians; and, therefore, he calls

it a spirit of infirmity. We know that diseases of an unusual and extraordinary kind

are, for the most part, inflicted on men through the agency of the devil; and this

887"Laquelle estoit courbe, et ne pouvoit aucunement se dresser;"— "who was bent down, and was quite unable to stand upright."

JOHN CALVIN

gave the more striking display of the divine power of Christ, which triumphed over

Satan. Not that Satan rules over men according to his pleasure, but only so far

as God grants to him permission to injure them. Besides, as the Lord, from whom

alone all our blessings flow, makes his glory to shine with peculiar brightness in

those blessings which are more remarkable, and of rare occurrence; so, on the other

hand, it is his will that the power and tyranny of Satan should be chiefly regarded in

extraordinary chastisements, though his agency is likewise employed in those more

gentle applications of the rod, which we experience from day to day.

12. Woman, thou art delivered In this miracle, as well as in others, Christ exhib-

ited a proof both of his power and of his grace; for in this manner he testified that he

had come for the purpose of granting relief to the wretched. His power is expressed

in these words, Woman, thou art delivered; for he authoritatively declares that de-

liverance was at his own disposal, and employs, at the same time, the outward sign,

the use of which we have explained on a former occasion.

13. And glorified God. As to the people glorifying God, it is mentioned in order

to inform us, that this was distinctly perceived to be a heavenly blessing. It was

not some doubtful work which allowed room for argument on either side, but one

which afforded ample and undoubted grounds for praising God. This discovers more

strongly the malignity of the ruler of the synagogue

14. There are six days. This reprover does not venture to pass censure openly

on Christ, but points the venom of his dislike to another quarter, and indirectly con-

demns Christ in the person of the multitude. What an astonishing display of furious

malice! Six days, he tells them, were set apart for labor; but how incorrectly and

foolishly does he define that work, which is not permitted but on six days! Why does

he not likewise forbid them to enter the synagogue, lest they should violate the Sab-

bath? Why does he not order them to refrain from all the exercises of godliness?

But granting that men are restrained from following their own employments on the

Sabbath-day, how unreasonable is it that the grace of God should be limited in that

manner!

On them, therefore, come and you shall be cured. He bids them come on the

other days to seek a cure, as if the power of God lay asleep on Sabbath, and were

not rather exerted chiefly on that day for the salvation of his people. What purpose

is to be served by the holy assemblies, except to give an opportunity to believers

for entreating the Divine assistance? That ungodly hypocrite talks as if the lawful

observation of the Sabbath interrupted the course of God's favors, hindered men

from calling upon him, and took away from them all feeling of his kindness.

15. Doth not every one of you? etc Such a combination of malice and stupidity

might easily have been exposed in many ways, but Christ satisfied himself with this

single argument. If it be lawful on the Sabbath, to perform the offices of humanity to

cattle, it is ridiculous to imagine that the due observance of it will prevent assistance

from being granted to the children of God. The words of Christ present a twofold

comparison: that of the cattle with the daughter of Abraham, and that of the halter

by which the ass or the ox is tied to its stall with the chains of Satan, by which he

holds men bound to their destruction. "You," says he, "who are so scrupulous about

HARMONY OF THE EVANGELISTS

observing the Sabbath, venture to loose oxen and asses, and lead them away to

watering. And why may not I be permitted to perform a similar office of kindness to

the elect people of God; especially when the necessity is more urgent, when some

one is to be delivered from the snares of Satan?"

Now though the wicked reprover was struck dumb with shame, yet we perceive

that Christ never performed any work, however illustrious, which wicked men did not

seize as an occasion for slander. Nor need we wonder that Satan labored, with inces-

sant zeal and exertions, to subvert the glory of Christ; for he is constantly employed

in spreading his clouds, in order to darken the holy actions of believers.

Luke 13:31-33

31. The same day some of the Pharisees came, saying to him, Depart, and go

hence: for Herod intends to kill thee. 32. And he said to them, Go, tell that fox, Lo,

I cast out devils, and I perform cures today and tomorrow, and the third day I am

completed. 888 33. But yet I must walk today and tomorrow, and the following day;

for it is not a usual occurrence that a prophet perish anywhere else than in Jerusalem. 889

It deserves our attention, that Christ gives the designation, daughter of Abraham,

to one whose body had been enslaved by Satan during eighteen years. She was so

called, not only in reference to her lineage, as all the Jews without exception gloried

in this title, but because she was one of the true and actual members of the Church.

Here we perceive also what Paul tells us, that some are

delivered to Satan for the destruction of the flesh, that the spirit may be saved in

the day of the Lord Jesus,

(1 Corinthians 5:5.)

And the length of time points out to us that, though the Lord does not immediately

relieve our distresses, yet we ought not to despair.

It is difficult to ascertain the precise time when this happened, farther than that

Christ was at that time residing in Galilee, as during the whole period of his public

calling he remained longer there than in any other place. Certain persons, wishing to

be considered as his friends, advise him that, if he wishes to be in safety, he should go

beyond the boundaries of Herod's jurisdiction. In what manner those who gave that

advice were affected towards him we have no means of knowing; but I am strongly

inclined to conjecture, that they attempted to drive him to some other place, because

they saw that the greater part of the people in that place were attached to Christ, so

that the Gospel was generally received. We must observe who those advisers were.

Luke says that they were some of the Pharisees Now we know that that sect was not

888"Et au troisieme iour ie pren fin;" — "and on the third day I conclude." 889"Car il n'advient point qu'aucun Prophete meure hors de Ierusalem;" — "for it does not happen that any Prophet dies out of Jerusalem."

HARMONY OF THE EVANGELISTS

so favorable to Christ as to make it probable that those men were anxious about his

life. What then? Their design was, to awaken in him such fears as would drive him

to some place of concealment; for they expected that, in a short time, his authority

would decline, and that his whole doctrine would vanish away. But we must also

direct our attention to the first originator and contriver of this scheme, Satan; for, as

he endeavored at that time to interrupt the progress of the Gospel, by terrifying the

Son of God, so he constantly invents and hatches up new grounds of alarm, to strike

the ministers of Christ with dismay, and to constrain them to turn aside.

32. Go, tell that fox It is certain, that the person here spoken of is Herod Antipas.

Though he had throughout the character of a fox, and was as remarkable for servility

as for cunning, I do not think that the term, fox, is intended to refer generally to the

cunning of his whole life, but rather to the insidious methods by which he labored to

undermine the doctrine of the Gospel, when he did not venture to attack it openly.

Christ tells him that, with all his craftiness, he will gain nothing by his schemes.

"Whatever artifices he may devise," says Christ, "today and tomorrow I will discharge

the office which God has enjoined upon me; and when I shall have reached the end

of my course, I shall then be offered in sacrifice." That we may perceive more clearly

the meaning of the words, Christ acknowledges, in the former part of his message,

that on the third day—that is, within a very short time—he must die; and in this way

shows, that he could not be deterred from his duty by any fear of death, to which he

advanced boldly, with fixed purpose of mind.

33. It does not usually happen, etc. He next adds, that it is an idle bugbear,

which is held out by false and hypocritical advisers; because there is no danger of

death anywhere else than at Jerusalem. In this second clause he sharply attacks the

Pharisees. "Is it you, who — I foresee — will be my executioners, that advise me

to beware of Herod?" The reproof extends, indeed, much farther; for he says, not

only that preparations had been made for his own death in Jerusalem, but that it

might be said to have been, for a long period, a den of robbers, in which almost all

the prophets had been murdered. Many had, no doubt, been slain in other places,

and particularly at the time when that cruel fury, 890 Jezebel, (1 Kings 19:2,) raged

against them; but because in no other place had the prophets, at any time, been

fiercely tormented, Christ justly brings this reproach against the ungodly inhabitants

of the holy city.

It usually happened that the prophets were slain there; because not only was it

the source of all the ungodliness which spread over the whole of Judea, but it was

also the field on which God trained his prophets. 891 We know that the more brightly

the light of doctrine shines, so as to press more closely on wicked men, they are

driven to a greater pitch of madness. What a dreadful example was it, that a place

which had been chosen to be the sanctuary of divine worship, and the residence of

the Law and of heavenly wisdom, should be polluted not by one or another murder,,

but by a regular butchery of the prophets! It undoubtedly shows how obstinate is

890"Cette cruelle diablesse;" — "that cruel female devil." 891"Auquel Dieu a voulu que ses Prophetes ayent soustenu de grans combats et rudes alarmes;" — "on which God determined that his Prophets should sustain powerful combats and fierce alarms."

JOHN CALVIN

the rebellion of the world in rejecting sound doctrine.

The exclamation which immediately follows in Luke, (13:34,) appears to be con-

nected in such a manner, as if Christ had taken occasion from the present occur-

rence to inveigh, at this time, against Jerusalem But for my own part, I rather think,

that Luke, having said that Jerusalem had been formerly stained by the blood of the

prophets, nay, had been, through an uninterrupted succession of many ages, the

slaughter-place, where the prophets were cruelly and wickedly put to death, imme-

diately inserts, according to his custom, a statement which harmonized with that

discourse. We have seen, on former occasions, that it is by no means unusual with

him to introduce into one place a collection of Christ's sayings, which were uttered

at various times.

Luke 11:37-41

37. And while he was speaking, a certain Pharisee requested him to dine with

him; and he entered and sat down at table. 38. And when the Pharisee saw it, he

wondered that he had not first washed before dinner. 39. And the Lord said to him,

Now you Pharisees cleanse the outside of the cup and of the plate; and what is within

you is full of cruelty and wickedness. 40. Fools, did not he who made what is without

make also what is within? 41. But out of what you have 892 give alms; and, lo, all

things are clean to you.

This narrative agrees in some respects, but not entirely, with the doctrine laid

down by Matthew, (10:1-20,) that Christ, in order to correct the superstition of the

people, and particularly of the scribes, intentionally disregarded outward ceremonies

of human invention, which the Jews were too solicitous to observe. God had pre-

scribed in his Law certain kinds of washings, that by means of them he might train

his people usefully to the consideration of true purity. The Jews, not satisfied with

this moderate portion had added many other washings, and more especially, that no

person should partake of food till he had been washed with the water of purification,

as Mark relates more minutely, (12:3,4,) and as is also evident from John, (2:6.) This

fault was accompanied by wicked confidence; for they cared little about the spiritual

worship of God, and thought that they had perfectly discharged their duty, when the

figure was substituted in the place of God. Christ is fully aware that his neglect of this

ceremony will give offense, but he declines to observe it, in order to show that God

sets very little value on outward cleanness, but demands the spiritual righteousness

of the heart.

39. Now you Pharisees Christ does not here charge the Pharisees, as in Matthew,

(15:1-20,) and Mark, (12:2-13,) with serving God in an improper manner by human

inventions, and breaking the law of God for the sake of their traditions; but merely

glances at their hypocrisy, in having no desire of purity except before the eyes of

men, as if they had not to deal with God. Now this reproof applies to all hypocrites,

892"Des choses presentes, ou, de ce que vous avez;" —"of present things, or, of what you have."

JOHN CALVIN

even to those who believe that righteousness consists in ceremonies appointed by

God. Christ includes more than if he had said, that it is in vain to serve God by the

commandments of men, (Mark 7:7;) for he condemns generally the error of wor-

shipping God by ceremonies, and not spiritually, by faith and a pure affection of the

heart.

On this point the prophets had always contended earnestly with the Jews; but, as

the minds of men are strongly inclined to hypocrisy, they proudly and obstinately

adhered to the conviction, that God is pleased with external worship, even when it

is not accompanied by faith. But in the time of Christ, they had sunk to such depth

of folly, that they made religion to consist entirely in absolute trifles. Accordingly,

he directs his accusation against the Pharisees, for being extremely careful to wash

cups, and cherishing within their hearts the most abominable filth of cruelty and

wickedness He charges them with folly on this ground, that God, who created that

which is within the man, his soul, as truly as the body, cannot be satisfied with a

mere external appearance. The chief reason why men are deceived is, that they do

not consider that they have to deal with God, or, they transform Him according to

the vanity of their senses, as if there were no difference between Him and a mortal

man.

41. But out of what you have, give alms. Christ, according to his custom, with-

draws the Pharisees from ceremonies to charity, declaring that it is not water, but

liberality, 893 that cleanses both men and food. By these words he does not dis-

parage the grace of God, or reject the ceremonies of the Law as vain and useless;

but addresses his discourse to those who feel confident that God will be amused by

mere signs. "It is the lawful use alone," he says, "that sanctifies food. But food is

rightly and properly used by those who supply from their abundance the necessities

of the poor. It would therefore be better to give alms out of what you have, than to

be careful about washing hands and cups, and to neglect the poor."

The inference which the Papists draw from these words, that alms are satisfac-

tions, by which we are cleansed from our sins, is too absurd to require a lengthened

refutation. Christ does not here inform us by what price we must purchase the for-

giveness of sins, but says that those persons eat their bread with cleanness, who

bestow a part of it on the poor. I understand the words, {τὰ} {ἐνόντα}, to mean

"the present supply," 894 and not, as Erasmus and the old translator render them,

"what remains over." 895

The reproofs which immediately follow may be reserved, with greater propriety,

for another occasion. I do not think it probable that Christ, while sitting at table,

indulged in this continuous strain of invective against scribes and Pharisees, but

that Luke has introduced here what was spoken at another time; for the Evangelists,

893"Mais que c'est une prompte affection de faire bien a ceux qui sont en necessite;" — "but that it is an active disposition to do good to those who are in want."

894"Les presentes choses, comme aussi ie l'ay traduit au texte;" — "the present things, as also I have translated it in the text."

895It seems quite as natural to suppose, with other interpreters, that {τὰ} {ἐνόντα} answers to

{τὸ} {ἔσωθεν} in the 39th and 40th verses {Πλὴν} ({κατὰ}) {τὰ} {ἐνόντα} will thus be equivalent to {πλὴν} ({κατὰ}) {τὸ}

{ἔσωθεν} ({τοῦ} {ποτηρίου}) {δότε} {ἐλεημοσύνην}, but as to what is within the cup give alms out of it. The next, clause

commences with {καὶ}, followed by an ellipsis of ({κατὰ}), {τὸ} {ἔξωθεν} ({τοῦ} {ποτηρίου}) {μὴ} {μεριμνήσητε}, and give

yourselves no concern about what is outside of the cup; for, lo, all things are clean to you. —Ed.

HARMONY OF THE EVANGELISTS

as we have frequently mentioned, paid little attention to the order of dates.

Luke 14:1-6

1. And it happened that he entered into the house of a certain ruler of the Phar-

isees on a Sabbath, to take food, and they watched him. 2. And, lo, a certain man

who had a dropsy was before him, 3. And Jesus answering said to the lawyers 896

and Pharisees, saying, Is it lawful to cure on the Sabbath? 4. But they were silent;

and he took and cured him, and sent him away. 5. And he answering to them said,

Which of you shall have an ass or an ox that shall fall into a pit, and will not imme-

diately pull him out on the Sabbath-day? 6. And they could not answer him to these

things.

This narrative contains nothing more than a miracle which Christ performed, in or-

der to correct the superstitious observance of the Sabbath. For he did not, intend, as

some imagine, absolutely to abolish the Sabbath, but only to point out, that neither

the works of God, nor the duties of charity, violate the holy rest which is enjoined

by the law. Whether or not those very persons had purposely brought the dropsical

man to that place cannot be known with certainty. He unquestionably could not be

present at the table by accident, nor break into a private dwelling without the per-

mission and consent of the owner. It is therefore probable, that he was placed there

with the concealed design of tempting Christ, which, on their part, was as foolish an

action as it was wicked; for they had already known by experience what Christ was

accustomed to do, whenever a similar occasion presented itself.

3. Is it lawful to cure on Sabbath? The meaning of this question is, ought the

curing of a man to be reckoned among the works which violate the Sabbath? If they

had said that the observance of the Sabbath is violated in this way, the reply was

obvious, that it is a work of God. Now the law of the Sabbath goes no farther, than

that men shall rest from their own works. Christ first puts the question to them, and

he does so for the purpose of guarding against offense. It would not have been nec-

essary for him to pacify them, if they had not been instigated by hardened malice.

Not that he always laid himself under this restriction; for in many cases he did what

896"Aux Docteurs de la Loy;" — "to the Doctors of the Law."

HARMONY OF THE EVANGELISTS

had been enjoined on him by the Father, without attending to the offense that might

arise from it. But he intended to show by this example, that he did not inconsider-

ately perform miracles on Sabbath, because he was prepared to assign a reason for

what he did. They, on the other hand, make it evident by their silence, that their

desire of finding fault is stronger than their zeal for the law; and therefore Christ

treats with utter indifference their opinion about his action, because it was evident

that they intentionally sought out an occasion of offense.

5. Which of you shall have an ox or an ass? Though they did not deserve that

Christ should take pains to remove the offense, yet he shows that he did nothing

inconsistent with the observance of the Sabbath. And this he undoubtedly does,

not so much with the view of instructing them, as of protecting himself against their

slanders; for he knew that they were too much blinded by virulent hatred to yield

submissively, to argument, but wished to triumph over their malice, by compelling

them through shame to be silent. If we are at liberty to relieve brute animals on

Sabbath, it would be unreasonable that we should not perform a similar office of

kindness to man, who is formed after the image of God.

Luke 14:7-14

7. And he spoke a parable to those who were invited, observing how they chose

the first seats, saying to them: 8. When thou shalt be invited by any one to a

marriage, do not sit at table in the first seat, lest perhaps a more honorable person

than thyself be invited by him, 9. And he who invited thee and him come and say to

thee, Give place to this man, and thou begin then with shame to occupy the lowest

place. 10. But on the contrary, when thou shalt be invited, go, and sit at table in

the lowest place, that when he who hath invited thee shall come, he may say to

thee, Friend, go up higher: then shalt thou have honor in presence of those who sit

at table with thee. 11. For every one that exalteth himself shall be humbled, and

he that humbleth himself shall be exalted. 12. And he said to him by whom he had

been invited, When thou makest a dinner or supper, invite not thy friends, nor thy

brethren, nor thy relatives, nor rich neighbors, lest they also in their turn invite thee,

and a recompense be made thee. 13. But when thou makest a banquet, invite the

poor, the maimed, the lame, the blind. 14. And thou shalt be blessed, because they

cannot recompense thee; for thou shalt be recompensed at the resurrection of the

righteous.

7. And he spoke a parable to those who were invited. We know to what an extent

ambition prevailed among the Pharisees and all the scribes. While they desired to

exercise a haughty dominion over all other men, the superiority among themselves

was likewise an object of emulation. It is constantly the case with men who are

desirous of empty applause, that they cherish envy towards each other, every one

endeavoring to draw to himself what others imagine to be due to them. Thus the

Pharisees and scribes, while they were all equally disposed, in presence of the peo-

ple, to glory in the title of holy order, are now disputing among themselves about

the degree of honor, because every one claims for himself the highest place.

This ambition of theirs Christ exposes to ridicule by an appropriate parable. If

any one sitting at another man's table were to occupy the highest place, and were

afterwards compelled to give way to a more honorable person, it would not be with-

HARMONY OF THE EVANGELISTS

out shame and dishonor that he was ordered by the master of the feast to take a

different place. But the same thing must happen to all who proudly give themselves

out as superior to others; for God will bring upon them disgrace and contempt. It

must be observed, that Christ is not now speaking of outward and civil modesty; for

we often see that the haughtiest men excel in this respect, and civilly, as the phrase

is, profess great modesty. But by a comparison taken from men, he describes what

we ought to be inwardly before God. "Were it to happen that a guest should foolishly

take possession of the highest place, and should, on that account, be put down to

the lowest, he would be so completely overpowered with shame as to wish that he

had never gone higher. Lest the same thing should happen to you, that God would

punish your arrogance with the deepest disgrace, resolve, of your own accord, to be

humble and modest."

11. For every one that exalteth himself shall be humbled. This clause makes

it evident that ambition was the subject of which Christ was speaking; for he does

not state what usually happens in the ordinary life of men, but declares that God

will be their Judge, who resisteth the proud, and humbleth their haughtiness, but

giveth grace to the humble, (James 4:6; 1 Peter 5:5; Psalm 138:6.) Scripture is full of

similar testimonies, that God is an enemy to all who desire to exalt themselves, as

all who claim for themselves any merit must of necessity make war with Him. It is

a manifestation of pride to boast of the gifts of God, as if there were any excellence

in ourselves, that would exalt us on the ground of our own merit. Humility, on the

other hand, must be not only an unfeigned abasement, but a real annihilation of

ourselves, proceeding from a thorough knowledge of our own weakness, the entire

absence of lofty pretensions, and a conviction that whatever excellence we possess

comes from the grace of God alone.

12. When thou makest a dinner. Those who think that this is an absolute condem-

nation of entertainments given by relatives and friends to each other, take away a

part of civility from among men. It were not only unfeeling, but barbarous, to exclude

relatives from the hospitable table, and to class them only with strangers. Christ did

not intend to dissuade us from every thing courteous, but merely to show, that acts

of civility, which are customary among men, are no proof whatever of charity. To per-

form any act, in the hope of a reward, to rich men, from whom we expect a similar

return, is not generosity, but a system of commercial exchange; and, in like manner,

kind offices, rendered from mercenary views, are of no account in the sight of God,

and do not deserve to be ascribed to charity. If I entertain at supper my relatives or

rich friends, the act of civility ought not in itself to be condemned, but, as a proof

of charity, it will have no value whatever; for we frequently see that persons who

are extremely selfish grudge no expense or luxury in treating their friends. What

then? You may spread a table for the rich, but, at the same time, you must not

neglect the poor; you may feast with your friends and relatives, but you must not

shut out strangers, if they shall happen to be poor, and if you shall have the means

of relieving their wants. In a word, the meaning of the passage is, that those who

are kind to relatives and friends, but are niggardly towards the poor, are entitled to

no commend-ation; because they do not exercise charity, but consult only their own

JOHN CALVIN

gain or ambition.

Christ addresses, in a particular manner, the person who had invited him; because

he perceived that he was too much addicted to pomp and luxury, and was so desirous

to obtain the applause and favor of the rich, that he cared very little about the poor.

Accordingly, in the person of one man, this reproof is directed against all those who

spend their wealth in ambitious display, or who bargain for mutual compensation, but

leave nothing over for the poor, as if they were afraid that whatever is gratuitously

bestowed would be lost.

14. And thou shalt be blessed. Christ pronounces those to be blessed who exer-

cise liberality without any expectation of earthly reward; for they manifestly look to

God. Those who constantly keep in view their own advantage, or who are driven by

the gale of popularity, have no right to expect a reward from God.

Matthew 22:1-24; Luke 14:15-24

Matthew 22:1-14; Luke 14:15-24

Matthew 22:1-14

Luke 14:15-24

1. And Jesus answering, spoke again by parables, and said, 2. The kingdom of

heaven is like a human king who made a marriage for his son, 3. And sent out his

servants to call those who were invited to the marriage, and they refused to come.

4. Again he sent out other servants, saying, Tell those who are invited, Lo, I have

prepared my dinner, my oxen and fatlings are killed, and all things are ready: come

to the marriage. 5. But they treated it with indifference, and went away, one to

his farm, and another to his merchandise: 6. And the rest took his servants, and

abused and killed them. 7. But when the king heard it, he was angry, and sent his

soldiers, and slew these murderers, and burnt up their city. 8. Then he said to his

servants, The marriage is indeed ready, but those who were invited were not worthy.

9. Go then to the highways, and whomsoever you shall find invite to the marriage.

10. And his servants went out to the roads, and collected all that they found, both

bad and good, so that the marriage-apartment was filled with guests. 11. And the

king, having come in to see the guests, when he saw there a man not wearing the

wedding garment, 12. Said to him, Friend, how camest thou hither, not having the

wedding garment? And he was speechless. 13. Then said the king to his attendants,

Bind him hand and foot, and cast him into outer darkness: weeping and gnashing of

teeth will be there. 14. For many are called, but few are chosen.

15. And when one of those who sat at table with him heard these things, he said

to him, Blessed is he that eateth 897 bread in the kingdom of God. 16. But he said to

him, A certain man had prepared a great supper, and had invited many. 17. And he

sent his servant at the hour of supper to say to those who were invited, Come; for

all things are now ready. 18. And they all began together 898 to excuse themselves.

19. The first said to him, I have purchased an estate, and I must go and see it: I

beseech thee hold me excused. 20. And another said, I have married a wife, and

897"Bien-hereux sera celuy qui mangera;" — "blessed shall he be who shall eat." 898"D'un accord;" — "with one accord."

JOHN CALVIN

therefore I cannot come. 21. And the servant returned, and brought back these

things to his master. Then the master of the house, being angry, said to his servant,

Go out quickly into the streets and lanes of the city, and bring in hither the poor,

and the maimed, and the lame, and the blind. 22. And the servant said, Sir, it is

done as thou hast commanded, and still there is room. 23. And the master said to

the servant, Go out to the roads and hedges, and compel them to come in, that my

house may be filled. 24. For I say to you, That none of those men who were invited

shall taste of my supper.

Matthew 22:1. And Jesus answering. Though Matthew relates this parable

among other discourses which were delivered by Christ about the time of the last

Passover, yet as he does not specify any particular time, and as Luke expressly af-

firms that Christ delivered this discourse while he sat at table in the house of a Phar-

isee, I have thought it better to follow this order. The design which Matthew had in

view was, to point out the reasons why the scribes were excited to the highest pitch

of fury; and therefore he properly placed it in the midst of those discourses which

were hateful to them, and interwove it with those discourses, without attending to

the order of time. But we must attend to Luke's narrative, who says that, when one

of those who sat at table with him said, Blessed is he that eateth bread in the king-

dom of God, Christ took occasion from it to upbraid the Jews with ingratitude. It is by

no means probable, that the guest and friend of a Pharisee broke out into this excla-

mation from any sincere feeling of piety. Still, I do not look upon it as having been

spoken in derision; but, as persons who have a moderate knowledge of the faith, and

are not openly wicked, are in the habit of indulging, amidst their cups, in idle talk

about eternal life, I think that this man threw out a remark about future blessedness,

in order to draw out some observation in return from Christ. And his words make it

manifest, that he had nothing in view beyond what was gross and earthly; for he did

not employ the phrase, eat bread, as a metaphor for enjoy eternal life, but appears

to have dreamed of I know not what state, filled with prosperity and abundance of

all things. The meaning is, Blessed shall they be who shall eat the bread of God, 899

after that he has collected his children into his kingdom.

2. The kingdom of heaven is like a human king As it was long ago said by a

Spartan, that the Athenians knew what was right, but did not choose to practice it;

so Christ now brings it as a reproach against the Jews, that they gave utterance to

beautiful expressions about the kingdom of God, but, when God kindly and gently

invited them, they rejected his grace with disdain. There is no room to doubt that

the discourse is expressly levelled against the Jews, as will more plainly appear a

little afterwards.

Matthew and Luke differ in this respect, that Matthew details many circumstances,

while Luke states the matter summarily, and in a general manner. Thus, Matthew

says that a king made a marriage for his son: Luke only mentions a great supper The

former speaks of many servants, while the latter refers to no more than one servant;

the former describes many messages, the latter mentions one only; the former says

that some of the servants were abused or slain, the latter speaks only of their being

899"Qui seront nourris de Dieu;"— "who shall be fed by God."

HARMONY OF THE EVANGELISTS

treated with contempt. Lastly, the former relates that a man was cast out, who

had gone in to the marriage without a wedding garment, of which Luke makes no

mention. But we have formerly pointed out a similar distinction, that Matthew, in

explaining the same thing, is more copious, and enters into fuller details. There is a

remarkable agreement between them on the main points of the parable.

God bestowed on the Jews distinguished honor, by providing for them, as it were, a

hospitable table; but they despised the honor which had been conferred upon them.

The marriage of the king's son is explained by many commentators to mean, that

Christ is the end of the Law, (Romans 10:4.) and that God had no other design in his

covenant, than to make him the Governor of his people, and to unite the Church to

him by the sacred bond of a spiritual marriage. I have no objection to that view. But

when he says, that the servants were sent to call those who were invited, these words

are intended to point out a double favor which the Jews had received from God; first,

in being preferred to other nations; and, secondly, in having their adoption made

known to them by the prophets. The allusion is to a practice customary among men,

that those who intended to make a marriage drew up a list of the persons whom

they intended to have as guests, and afterwards sent invitations to them by their

servants. In like manner, God elected the Jews in preference to others, as if they

had been his familiar friends, and afterwards called them by the prophets to partake

of the promised redemption, which was, as it were, to feast at a marriage It is true

that those who were first invited did not live till the coming of Christ; but we know

that all received an offer of the same salvation, of which they were deprived by their

ingratitude and malice; for from the commencement, God's invitation was impiously

despised by that people. 900

4. Again he sent other servants. He speaks as if it had been the same persons

who were invited, for it was one body of the people. The meaning is, that when the

happy and joyful day of redemption drew near, they were warned to be ready; for

they had been long ago informed as to the time. But now Christ told them that, at

the very hour, fresh messengers were sent to entreat them to come with haste; for

the first invitation which he mentions includes all the former prophecies, down to the

publication of the Gospel. For a long period, they exercised cruelty on the prophets;

but their fury grew as the time advanced, and at length spent all its force on Christ

and the apostles. For this reason, he charges the ancient people with nothing more

than contempt and pride, but says, that the servants who had been last sent, and

who arrived at the hour of supper, were abused or slain. That people arrived at the

highest pitch of their crimes, when their haughty rejection of his grace was followed

by the madness of cruelty. And yet he does not charge all of them equally with crime;

for even at the latest call, which was given by the Gospel, the grace of God was in

part ridiculed by careless despisers, and in part was furiously rejected by hypocrites.

And thus it usually happens, that ungodly men break out into fiercer rage against

God, in proportion to the earnestness with which he invites them to salvation.

We must now consider that part of doctrine which is conveyed both by Matthew

900"Ce peuple-la a vileinement et meschamment mesprise l'honneur auquel Dieu le convioit;" — "that people basely and wickedly despised the honor to which God invited them."

JOHN CALVIN

and by Luke. One went to his field, and another to his merchandise; or, as Luke

expresses it, one pleaded that he had married a wife; another that he had purchased

a field; and another that he had bought five yoke of oxen. By these words Christ

pronounces the Jews to have been so entirely devoted to the world and to earthly

things, that no man found leisure to approach to God; for the cares of this world,

when we become entangled by them, are so many impediments in our way to keep

us back from the kingdom of God. It is truly base and shameful, that men who were

created for a heavenly life, should be under the influence of such brutish stupidity,

as to be entirely carried away after transitory things. But this disease is universally

prevalent; so that hardly one person in a hundred can be found, who prefers the

kingdom of God to fading riches, or to any other kind of advantages. Though all

are not infected with the same disease, every man is led away by his desires; in

consequence of which, all are wandering in various directions.

Besides, it deserves our attention, that ungodly men hold out fair pretences for

rejecting the grace of God; as if their indolence might be excused, because they are

entirely occupied with the affairs of the present life, and care little about a heavenly

inheritance. But we see how Christ takes from us all such excuses, that no man may

imagine it to be of any advantage for him to plead that he is detained by engage-

ments of an earthly nature. On the contrary, men commit a double fault, when they

allow themselves to be retarded by those things which are in themselves lawful, and

which ought rather to have aided their progress. For why does God allow us the

conveniences of the present life, but in order to draw us to himself? And yet so far

is it from being true, that all have earnest desires towards heaven, in proportion as

they are assisted by acts of the Divine kindness, that even holy marriage, and fields,

and other riches, are so many snares to bind every man more closely to the earth.

7. But when the king heard it. This punishment is mentioned by Matthew alone;

for Luke makes no mention of any outrage committed on the servants. Both concur

in stating, that those who did not come at the appointed time were shut out, and

deprived of the honor of being present at the banquet. But this doctrine applies

equally to us; for the same destruction which Christ denounces against the Jews

awaits all the ungodly, who violently oppose the ministers of the Gospel. Those who

are so entirely occupied with earthly cares, as to set no value on the divine invitation,

will at length perish miserably in famine and want; and therefore, whenever God calls

us, let us be prepared and ready to follow.

9. Go therefore to the highways. Having shown that they are unworthy of the

grace of God who disdainfully reject it when offered to them, he now says that their

place is supplied by others, by the mean and despised common people. And here is

described the calling of the Gentiles, which is to excite the Jews to jealousy, as we

have it in the Song of Moses;

They have provoked me by those who are not gods, and I will provoke them by

that which is not a people, and by a foolish nation will I enrage them,

(Deuteronomy 32:21.)

Having been first elected, they imagined that the grace of God was bound to

them, as if God could not want them; and how haughtily they despised all others

HARMONY OF THE EVANGELISTS

is well known. Thus by way of admission, he compares the Gentiles to the poor,

the blind, and the lame. He says that they are called from the cross-roads, and

from the streets, as strangers and unknown persons; but yet declares that they

will occupy that place which friends and domestics had treated with indifference.

What the prophets had obscurely foretold about creating a new church is now plainly

expressed. This dishonor was the completion of the divine vengeance on the Jews,

when God

cut them off, and ingrafted wild branches into

the stock of the olive-tree, (Romans 11:17;)

when he threw them off, and received the polluted and filthy Gentiles into his

house. But if at that time he spared not the natural branches, (Romans 11:21,) the

same punishment will this day be inflicted on us, if we do not answer to his call.

The supper which had been prepared for us will not be lost, but God will invite other

guests.

Luke 14:23. Compel them to come in. This expression means, that the master

of the house would give orders to make use, as it were, of violence for compelling

the attendance of the poor, and to leave out none of the lowest dregs of the people.

By these words Christ declares that he would rake together all the offscourings of

the world, rather than he would ever admit such ungrateful persons to his table. The

allusion appears to be to the manner in which the Gospel invites us; for the grace of

God is not merely offered to us, but doctrine is accompanied by exhortations fitted

to arouse our minds. This is a display of the astonishing goodness of God, who, af-

ter freely inviting us, and perceiving that we give ourselves up to sleep, addresses

our slothfulness by earnest entreaties, and not only arouses us by exhortations, but

even compels us by threatenings to draw near to him. At the same time, I do not

disapprove of the use which Augustine frequently made of this passage against the

Donatists, to prove that godly princes may lawfully issue edicts, for compelling ob-

stinate and rebellious persons to worship the true God, and to maintain the unity of

the faith; for, though faith is voluntary, yet we see that such methods are useful for

subduing the obstinacy of those who will not yield until they are compelled.

Matthew 22:11. And the king, having come in to see the guests. Here Christ

does not reproach the Jews with having wickedly despised the grace and calling of

God; but gives early warning to those who would be placed in their room, not to

pollute with their filth the holy marriage, when God shall bestow upon them admis-

sion to his table. Hitherto he has taught that the Jews, on account of their ungodly

and disdainful conduct, would be deprived of the peculiar honor and privilege which

they had enjoyed; and that from among the irreligious and abhorred Gentiles would

men be called to occupy their place. But now he threatens that, out of this very

number, those who bring reproach upon the Church will be expelled; for God invites

all indiscriminately by the Gospel, and thus many unholy and abominable persons

creep in, who, though for a time they are admitted along with others, yet, when God

reviews the guests, will be thrown out and dragged to punishment. The general truth

conveyed is, that not all who have once entered the Church will become partakers

of everlasting life, but only those who are found to wear the dress which befits the

JOHN CALVIN

heavenly palace.

As to the wedding garment, is it faith, or is it a holy life? This is a useless contro-

versy; for faith cannot be separated from good works, nor do good works proceed

from any other source than from faith. But Christ intended only to state, that the

Lord calls us on the express condition of our being renewed by the Spirit after his

image; and that, in order to our remaining permanently in his house, we must put off

the old man with his pollutions, (Colossians 3:9; Ephesians 4:22,) and lead a new life,

that the garment may correspond to so honorable a calling. But a question arises,

how comes it that a beggar is punished so severely for not bringing a wedding gar-

ment; as if it were unusual to see the wretched people, who beg their bread on the

public roads, wearing tattered and ugly clothes? I reply, the question is not as to

the manner in which the garment is to be procured; for whomsoever the Lord invites

he at the same time supplies with clothing, and in all of us is fulfilled what Ezekiel

says, (16:6-14,) that God finds nothing in us but wretchedness, and nakedness, and

abominable filth, but adorns us with magnificent attire. We know also, that there is

no other way in which we are formed anew after the image of God, but by putting on

Christ, (Romans 13:14; Galatians 3:27.) It is not, therefore, the declaration of Christ,

that the sentence of casting them into outer darkness will be executed on wretched

men who did not bring a costly garment taken from their own wardrobe, but on those

who shall be found in their pollution, when God shall come to make a scrutiny of his

guests.

14. For many are called, but few are chosen. The object of the parable is pointed

out by the conclusion, that few are chosen, though many are called; from which we

infer, that we ought not to attempt an ingenious explanation of every minute clause.

But lately, Christ did not threaten that the greater part would be thrown out, but

mentioned one man only; and now we learn from him, that out of a large number

few will be retained. And certainly, though in the present day a more numerous

body of men is collected into the Church by the Gospel than was formerly collected

by the Law, it is but a small portion of them whose faith is evinced by newness of life.

Let us not flatter ourselves with the empty title of faith, but let every man seriously

examine himself, that at the final review he may be pronounced to be one of the

lawful guests; for, as Paul reminds us, that the vessels in the Lord's house are not

all of the same kind, so

let every one that calleth on the name of the Lord

depart from iniquity, (2 Timothy 2:19,20.)

I enter no farther, at present, into the question about the eternal election of God;

for the words of Christ mean nothing more than this, that the external profession of

faith is not a sufficient proof that God will acknowledge as his people all who appear

to have accepted of his invitation. 901

901"Tous ceux qui semblent s'estre rangez sous son enseigne;" — "all those who appear to have ranked themselves under his banner."

Luke 16:1-15

1. And he said also to his disciples, There was a certain rich man who had a

steward, and he was accused to him that he was wasting his estate. 2. And he

called him, and said to him, What is this that I hear of thee? render an account of

thy stewardship, for thou shalt no longer have it in thy power to be steward. 3. And

the steward said within himself, What shall I do, since my master taketh from me my

stewardship? I cannot dig, and am ashamed to beg. 4. I know what I shall do, that,

when I shall be dismissed from the stewardship, they may receive me 902 into their

houses. 5. Having therefore sent for each of his master's debtors, he said to the first,

How much owest thou to my master? 6. And he said, A hundred baths of oil. And he

said to him, Take thy bill, and sit down quickly, and write fifty. 903 7. Then he said

to another, And how much owest thou? Who said, A hundred measures of barley.

He saith to him, Take thy bill, and write eighty. 8. And the master commended the

unjust steward, because he had acted prudently; for the children of this world are

more prudent in their generation than the children of light. 9. And I say to you,

Make to yourselves friends of the unjust mammon, that, when you shall fail, they

may receive you into eternal habitations. 10. He that is faithful in that which is least

is faithful also in much; and he that is unjust in that which is least is unjust also

in much. 11. If therefore you have not been faithful in the unjust mammon, who

shall entrust to you what is true? 904 12. And if you have not been faithful in what

belongs to another, who will give you what is your own? — (A little after.) 14. And

the Pharisees, who were covetous, heard all these things, and they ridiculed him. 15.

And he said to them, It is you that, justify yourselves in the sight of men: but God

knoweth your hearts; for that which is highly esteemed among men is abomination

in the sight of God.

The leading object of this parable is, to show that we ought to deal kindly and

902"Que 'quelques uns' me recoyvent;" — "that 'some persons' may receive me." 903"Et en escri cinquante;" — "and write fifty of them." 904"Du vray 'thresor' qui s'en fiera en vous?" — "who shall entrust to you the true (treasure?)"

JOHN CALVIN

generously with our neighbors; that, when we come to the judgment seat of God,

we may reap the fruit of our liberality. Though the parable appears to be harsh

and far-fetched, yet the conclusion makes it evident, that the design of Christ was

nothing else than what I have stated. And hence we see, that to inquire with great

exactness into every minute part of a parable is an absurd mode of philosophizing.

Christ does not advise us to purchase by large donations the forgiveness of fraud,

and of extortion, and of wasteful expenditure, and of the other crimes associated

with unfaithful administration. But as all the blessings which God confers upon us

are committed by Him to our administration, our Lord now lays down a method of

procedure, which will protect us against being treated with rigor, when we come to

render our account.

They who imagine that alms are a sufficient compensation for sensuality and de-

bauchery, do not sufficiently consider, that the first injunction given us is, to live in

sobriety and temperance; and that the next is, that the streams which flow to us

come from a pure fountain. It is certain that no man is so frugal, as not sometimes

to waste the property which has been entrusted to him; and that even those who

practice the most rigid economy are not entirely free from the charge of unfaithful

stewardship. Add to this, that there are so many ways of abusing the gifts of God,

that some incur guilt in one way, and some in another. I do not even deny, that

the very consciousness of our own faulty stewardship ought to be felt by us as an

additional excitement to kind actions.

But we ought to have quite another object in view, than to escape the judgment

of God by paying a price for our redemption; and that object is, first, that season-

able and well-judged liberality may have the effect of restraining and moderating

unnecessary expenses; and, secondly, that our kindness to our brethren may draw

down upon us the mercy of God. It is very far from being the intention of Christ to

point out to his disciples a way of escape, when the heavenly Judge shall require

them to give their account; but he warns them to lose no time in guarding against

the punishment which will await their cruelty, if they are found to have swallowed

up the gifts of God, and to have paid no attention to acts of beneficence. 905 We

must always attend to this maxim, that

with what measure a man measures, it shall be recompensed to him again,

(Matthew 7:2.)

8. And the master commended the unjust steward Here it is obvious that if we

were to attempt to find a meaning for every minute circumstance, we would act ab-

surdly. To make donations out of what belongs to another man, is an action which is

very far from deserving applause; and who would patiently endure that an unprin-

cipled villain should rob him of his property, and give it away according to his own

fancy? It were indeed the grossest stupidity, if that man who beheld a portion of his

substance taken away, should commend the person who stole the remainder of it

and bestowed it on others. But Christ only meant what he adds a little afterwards,

905"S'il est trouve qu'ils n'ayent en aucun soin d'exercer charite envers leurs prochains, et n'ayent pense qu'a despendre en tout exces et a leur plaisir, les biens de Dieu;" — "if it is found that they have given themselves no concern about exercising charity to their neighbors, and have thought only of spending in every excess, and at their own pleasure, the gifts of God."

HARMONY OF THE EVANGELISTS

that ungodly and worldly men are more industrious and skillful in conducting the

affairs of this fading life, than the children of God are anxious to obtain the heavenly

and eternal life, or careful to make it the subject of their study and meditation.

By this comparison he charges us with highly criminal indifference, in not pro-

viding for the future, with at least as much earnestness as ungodly men display by

attending to their own interests in this world. How disgraceful is it that the children

of light, whom God enlightens by his Spirit and word, should slumber and neglect the

hope of eternal blessedness held out to them, while worldly men are so eagerly bent

on their own accommodations, and so provident and sagacious! Hence we infer, that

our Lord does not intend to compare the wisdom of the Spirit to the wisdom of the

flesh, (which could not have been done without pouring contempt on God himself,)

but only to arouse believers to consider more attentively what belongs to the future

life, and not to shut their eyes against the light of the Gospel, when they perceive

that even the blind, amidst their darkness, see more clearly. And, indeed, the chil-

dren of light ought to be more powerfully excited, when they behold the children of

this world making provision against a distant period, for a life which is fading, and

which passes in a moment.

9. Make to yourselves friends. As in the words which were last considered Christ

did not enjoin us to offer sacrifices to God out of the fruits of extortion, so now he

does not mean that we ought to search for defenders or advocates, who will throw

around us the shield of their protection; but teaches us that by acts of charity we

obtain favor with God, who has promised, that to the merciful he will show himself

merciful, (Psalm 18:25.) It is highly foolish and absurd to infer from this passage, that

the prayers or approbation of the dead are of service to us: for, on that supposition,

all that is bestowed on unworthy persons would be thrown away; but the depravity of

men does not prevent the Lord from placing on his records all that we have expended

on the poor. The Lord looks not to the persons, but to the work itself, so that our

liberality, though it may happen to be exercised towards ungrateful men, will be of

avail to us in the sight of God. But then he appears to intimate that eternal life

depends on our merits. I reply: it is sufficiently plain from the context that he speaks

after the manner of men. One who possesses extensive influence or wealth, if he

procure friends during his prosperity, has persons who will support him when he is

visited by adversity. In like manner, our kindness to the poor will be a seasonable

relief to us; for whatever any man may have generously bestowed on his neighbors

the Lord acknowledges as if it had been done to himself.

When you fail. By this word he expresses the time of death, and reminds us that

the time of our administration will be short, lest the confident expectation of a longer

continuance of life should make us take a firmer grasp. The greater part are sunk in

slumber through their wealth; many squander what they have on superfluities; while

the niggardliness of others keeps it back, and deprives both themselves and others of

the benefit. Whence comes all this, but because they are led astray by an unfounded

expectation of long life, and give themselves up to every kind of indulgence?

Of the mammon of unrighteousness. By giving this name to riches, he intends

to render them an object of our suspicion, because for the most part they involve

JOHN CALVIN

their possessors in unrighteousness Though in themselves they are not evil, yet as

it rarely happens that they are obtained without deceit, or violence, or some other

unlawful expedient, or that the enjoyment of them is unaccompanied by pride, or

luxury, or some other wicked disposition, Christ justly represents them as worthy of

our suspicion; just as on another occasion he called them thorns, (Matthew 13:7,22.)

It would appear that a contrast, though not expressed, is intended to be supplied, to

this effect; that riches, which otherwise, in consequence of wicked abuse, polluted

their possessors, and are almost in every ease allurements of sin, ought to be di-

rected to a contrary object, to be the means of procuring favor for us. Let us also

remember what I have formerly stated, that God does not demand sacrifice to be

made from booty unjustly acquired, as if he were the partner of thieves, and that it

is rather a warning given to believers to keep themselves free from unrighteousness

10. He who is faithful in that which is least. Those maxims are proverbs taken

from ordinary practice and experience, and it is quite enough if they are generally

true. It will sometimes happen, no doubt, that a deceiver, who had disregarded a

small gain, shall display his wickedness in a matter of importance. Nay, many per-

sons, by affecting honesty in trifling matters, are only in pursuit of an enormous gain; 906 as that author 907 says: "Fraud establishes confidence in itself in small matters,

that, when a fit opportunity shall arrive, it may deceive with vast advantage." And

yet the statement of Christ is not inaccurate; for in proverbs, as I have mentioned,

we attend only to what usually happens.

Christ, therefore, exhorts his disciples to act faithfully in small matters, in order to

prepare themselves for the exercise of fidelity in matters of the highest importance.

He next applies this doctrine to the proper stewardship of spiritual graces, which

the world, indeed, does not estimate according to their value, but which far surpass,

beyond all question, the fading riches of this world. Those persons, he tells us,

who act improperly and unfaithfully in things of small value, such as the transitory

riches of the world, do not deserve that God should entrust to them the inestimable

treasure of the Gospel, and of similar gifts. There is, therefore, in these words an

implied threatening, that there is reason to fear lest, on account of our abuse of an

earthly stewardship, we fail to obtain heavenly gifts. In this sense, what is true is

contrasted with riches, as what is solid and lasting is contrasted with what is shadowy

and fading. 908

12. And if you have not been faithful in what belongs to another. By the expres-

sion, what belongs to another, he means what is not within man; for God does not

bestow riches upon us on condition that we shall be attached to them, but makes us

stewards of them in such a manner, that they may not bind us with their chains. And,

indeed, it is impossible that our minds should be free and disengaged for dwelling

in heaven, if we did not look upon every thing that is in the world as belonging to

906"Et mesmes plusieurs sont contens d'user de simplicite et fidelite en de petites choses, a fin d'attraper puis apres un grand profit tout d'un coup;" — "and many are even willing to practice honesty and fidelity in small matters, in order afterwards to seize all at once on a large profit."

907Livy. 908"D'une chose caduque, et qui n'est qu'une ombre;" — "with a fading thing, and which is only a shadow."

HARMONY OF THE EVANGELISTS

another

Who shall entrust to you what is your own? Spiritual riches, on the other hand,

which relate to a future life, are pronounced by him to be our own, because the

enjoyment of them is everlasting. But now he employs a different comparison. There

is no reason, he tells us, to expect that we shall make a proper and moderate use

of our own property, if we have acted improperly or unfaithfully in what belonged to

another. Men usually care less about abusing, and allow themselves greater liberty

in squandering, their own property, because they are not afraid that any person will

find fault with them; but when a thing has been entrusted to them either in charge

or in loan, and of which they must afterwards render an account, they are more

cautious and more timid.

We thus ascertain Christ's meaning to be, that they who are bad stewards of

earthly blessings would not be faithful guardians of spiritual gifts. He next introduces

a sentence: You cannot serve God and mammon; which I have explained at Matthew

6:24. There the reader will find an explanation of the word Mammon 909

14. And the Pharisees, who were covetous, heard all these things. They who

imagine that Christ was ridiculed by the Pharisees, because he chose to employ a

plain and familiar style, and made no use of swelling words, 910 do not sufficiently

comprehend what Luke means. Haughty and disdainful men, I do acknowledge, view

the doctrine of the Gospel with contempt; but Luke expressly declares the reason why

Christ was the object of their derision to have been, that they were covetous Enter-

taining a firm and deep-seated conviction that the rich are happy, and that there is

nothing better for men than to increase their wealth by every possible method, and

earnestly to guard whatever they have acquired, they reject as foolish paradoxes 911 all the sayings of Christ which had a contrary tendency. And, certainly, any one

that speaks of despising riches, or bestowing alms on the poor, is regarded by the

covetous as a madman. Horace's words on this subject are well known: 912 "The

people hiss at me, but I am well satisfied with myself." 913 But if, even when they

are condemned by universal opinion, they continue to flatter themselves, how much

more will they ridicule as a fable that philosophy of Christ which is far removed from

the ordinary belief?

Some other pretense, I have no doubt, was held out by the Pharisees for ridiculing

and evading a doctrine which opposed their vice. But we must attend to the motive

909"Et la aussi on trouvera la signification de ce mot Mammona, lequel est ici mis, et que nous avons traduit Richesses" — "And there will also be found the meaning of the word Mammon, which is used here, and which we have translated Riches."—In an earlier portion of this Commentary, to which our author refers, (Harmony, vol. 1 p. 337,) no direct or formal explanation of the word Mammon is to be found; but a careful reader of the expository remarks on Matthew 6:24 will easily perceive that Calvin understands riches to be one of the two masters spoken of in that passage. An indirect definition of the term is afforded by his French version of the text, both in Matth. 6:24, and in Luke 16:13, "Vous ne pouvez servir a Dieu et aux richesses;" — "you cannot serve God and riches."

910"En affectant des termes exquis, et bien remplissans la bouehe;"— "by affecting nicely chosen words, and that fill the mouth well."

911"Comme choses absurdes, et contre l'opinion commune;" — "as absurd statements, and opposed to the common belief."

912"Horace, Poete Latin, dit parlant en la personne d'un avaricieux;" — "Horace, a Latin Poet, says, speaking in the person of a covetous man."

913"Populus me sibilat, at mihi plaudo."— Sat. 1. 1:66.

JOHN CALVIN

by which they were actuated; for it is a disease which almost always prevails in the

world, that the greater part of men affect to despise whatever does not fall in with

their corrupt morals. Hence the ridicule, and jest, and merriment, with which the

word of God is frequently assailed; for every man fights in defense of his own vices,

and all imagine that their witticisms will serve for a cloud to screen their criminality.

15. It is you that justify yourselves before men. We see that Christ does not give

way to their disdainful conduct, but constantly maintains the authority of his doctrine

in opposition to their mockery; and it is the duty of all the ministers of the Gospel to

pursue the same course, by meeting ungodly despisers with the dreadful judgment

of God. He declares that the hypocrisy, with which they deceive the eyes of men,

will be of no avail to them at the judgment-seat of God. They were unwilling to have

it thought that their mockery was intended as a defense of their covetousness. But

Christ affirms that this venom breaks out from a concealed ulcer; just as if one were

to tell the mitred prelates of our own day, that their hostility to the Gospel arises

from the severity with which it attacks their hidden vices.

But God knoweth your hearts. He says that they reckon it enough if they appear

to be good in the eyes of men, and if they can boast of a pretended sanctity; but that

God, who knoweth the hearts, is well acquainted with the vices which they conceal

from the view of the world. And here we must attend to the distinction between

the judgments of God and the judgments of men; for men bestow approbation on

outward appearances, but at the judgment-seat of God nothing is approved but an

upright heart. There is added a striking observation:

What is highly esteemed by men is abomination in the sight of God. Not that

God rejects those virtues, the approbation of which He hath engraved on the hearts

of men; but that God detests whatever men are disposed, of their own accord, to

applaud. Hence it is evident in what light we ought to view all pretended acts of

worship which the world contrives according to its own fancy. How much soever

they may please their inventors, Christ pronounces that they are not only vain and

worthless, but are even detestable.

Luke 16:19-31

19. There was a certain rich man, who was clothed in purple and fine linen, 914 and

feasted sumptuously every day: 20. And there was a certain beggar, named Lazarus,

who lay at his gate, full of sores, 21. And desiring to be fed from the crumbs which

fell from the rich man's table: and even the dogs came and licked his sores. 22.

And it happened that the beggar died, and was carried by the angels into Abraham's

bosom: the rich man also died, and was buried; 23. And, lifting up his eyes in hell,

when he was in torments, he seeth Abraham afar off, and Lazarus in his bosom. 24.

And he, crying out, said, Father Abraham, have compassion on me, and send Lazarus

to dip the tip of his finger in water, and cool my tongue; for I am tormented in this

flame. 25. And Abraham said, Son, remember that thou in thy lifetime receivedst

thy good things, and Lazarus likewise evil things: but now he enjoys comfort, and

thou art tormented. 26. And besides all these things, a vast gulf lieth between us

and you; so that they who wish to pass hence to you cannot, nor can they pass to

us thence. 27. And he said, I beseech thee, therefore, father, to send him to my

father's house: 28. For I have five brothers, that he may testify to them, lest they

also come into this place of torment. 29. Abraham saith to him, They have Moses

and the prophets: let them hear them. 30. But he said, Nay, father Abraham; but

if one went to them from the dead, they will repent. 31. And he said to him, If they

hear not Moses and the prophets, neither will they be persuaded though one rose

from the dead.

Though Luke introduces some things between them, there can be no doubt that

this example was intended by Christ to confirm the discourse which we have last

examined. He points out what condition awaits those 915 who neglect the care of the

poor, and indulge in all manner of gluttony; who give themselves up to drunkenness

and other pleasures, and allow their neighbors to pine with hunger; nay, who cruelly

kill with famine those whom they ought to have relieved, when the means of doing

914"De pourpre et de soye;" — "in purple and silk." 915"Quelle sera hors de ce monde la condition de ceux;" — "what will be out of this world the condition of those."

JOHN CALVIN

so were in their power. Some look upon it as a simple parable; but, as the name

Lazarus occurs in it, I rather consider it to be the narrative of an actual fact. But that

is of little consequence, provided that the reader comprehends the doctrine which it

contains.

19. There was a certain rich man He is, first of all, described as clothed in purple

and fine linen, and enjoying every day splendor and luxury. This denotes a life spent

amidst delicacies, and superfluity, and pomp. Not that all elegance and ornaments of

dress are in themselves displeasing to God, or that all the care bestowed on preparing

victuals ought to be condemned; but because it seldom happens that such things

are kept in moderation. He who has a liking for fine dress will constantly increase

his luxury by fresh additions; and it is scarcely possible that he who indulges in

sumptuous and well garnished tables shall avoid falling into intemperance. But the

chief accusation brought against this man is his cruelty in suffering Lazarus, poor

and full of sores, to lie out of doors at his gate.

These two clauses Christ has exhibited in contrast. The rich man, devoted to

the pleasures of the table and to display, swallowed up, like an unsatiable gulf, his

enormous wealth, but remained unmoved by the poverty and distresses of Lazarus,

and knowingly and willingly suffered him to pine away with hunger, cold, and the

offensive smell of his sores. In this manner Ezekiel (16:49) accuses Sodom of not

stretching out her hand to the poor amidst fullness of bread and wine. The fine linen,

which is a peculiarly delicate fabric, is well-known to have been used by the inhab-

itants of eastern countries for elegance and splendor; a fashion which the Popish

priests have imitated in what they call their surplices.

21. And even the dogs came. It was quite enough to prove the hardened cruelty

of the rich man, that the sight of wretchedness like this did not move him to compas-

sion. Had there been a drop of humanity in him, he ought at least to have ordered

a supply from his kitchen for the unhappy man. But the crowning exhibition of his

wicked, and savage, and worse than brutal disposition was, that he did not learn pity

even from the dogs There can be no doubt that those dogs were guided by the secret

purpose of God, to condemn that man by their example. Christ certainly produces

them here as witnesses to convict him of unfeeling and detestable cruelty. What

could be more monstrous than to see the dogs taking charge of a man, to whom his

neighbor is paying no attention; and, what is more, to see the very crumbs of bread

refused to a man perishing of hunger, while the dogs are giving him the service of

their tongues for the purpose of healing his sores? When strangers, or even brute

animals, supply our place, by performing an office which ought rather to have been

discharged by ourselves, let us conclude that they are so many witnesses and judges

appointed by God, to make our criminality the more manifest.

22. And it happened that the beggar died. Christ here points out the vast change

which death effected in the condition of the two men. Death was no doubt common

to both; but to be after death carried by angels into Abraham's bosom was a hap-

piness more desirable than all the kingdoms of the world. On the other hand, to be

sentenced to everlasting torments is a dreadful thing, for avoiding which a hundred

lives, if it were possible, ought to be employed. In the person of Lazarus there is held

HARMONY OF THE EVANGELISTS

out to us a striking proof that we ought not to pronounce men to be accursed by God,

because they drag out, in incessant pain, a life which is full of distresses. In him the

grace of God was so entirely hidden, and buried by the deformity and shame of the

cross, that to the eye of the flesh nothing presented itself except the curse; and yet

we see that in a body which was loathsome and full of rottenness there was lodged a

soul unspeakably precious, which is carried by angels to a blessed life. It was no loss

to him that he was forsaken, and despised, and destitute of every human comfort,

when heavenly spirits deign to accompany him on his removal from the prison of the

flesh.

And the rich man also died, and was buried. In the rich man we see, as in a

bright mirror, how undesirable is that temporal happiness which ends in everlasting

destruction. It deserves our attention, that Christ expressly mentions the burial of

the rich man, but says nothing of what was done to Lazarus. Not that his dead

body was exposed to wild beasts, or lay in the open air, but because it was thrown

carelessly, and without the slightest attention, into a ditch; for it may naturally be

inferred from the corresponding clause, that no more attention was paid to him when

he was dead than when he was alive. The rich man, on the other hand, buried

magnificently according to his wealth, still retains some remnant of his former pride. 916 In this respect, we see ungodly men striving, as it were, against nature, by

affecting a pompous and splendid funeral for the sake of preserving their superiority

after death; but their souls in hell attest the folly and mockery of this ambition.

And Lazarus was carried by angels. When he says that Lazarus was carried, it is a

figure of speech by which a part is taken for the whole; for the soul being the nobler

part of man, properly takes the name of the whole man. 917 This office is, not without

reason, assigned by Christ to angels, who, we are aware, have been appointed to be

ministering spirits (Hebrews 1:14) to believers, that they may devote their care and

labor to their salvation.

Into Abraham's bosom. To detail the variety of speculations about Abraham's bo-

som, in which many commentators of Scripture have indulged, is unnecessary, and,

in my opinion, would serve no good purpose. It is quite enough that we receive what

readers well acquainted with Scripture will acknowledge to be the natural meaning.

As Abraham is called the father of believers, because to him was committed the

covenant of eternal life, that he might first preserve it faithfully for his own children,

and afterwards transmit it to all nations, and as all who are heirs of the same promise

are called his children; so those who receive along with him the fruit of the same faith

are said, after death, to be collected into his bosom. The metaphor is taken from a

father 918 , in whose bosom, as it were, the children meet, when they all return home

in the evening from the labors of the day. The children of God are scattered during

their pilgrimage in this world; but as, in their present course, they follow the faith of

their father Abraham, so they are received at death into that blessed rest, in which

he awaits their arrival. It is not necessary to suppose that reference is made here

916"De l'orgueil de sa vie passee;" — "of the pride of his past life." 917"A bon droict on dit simplement, L'homme, encore que cela ne convient qu'a l'ame;" — "we properly say simply Man, though it applies only to the soul."

918"D'un pere terrien;" — "from an earthly father."

JOHN CALVIN

to any one place; but the assemblage of which I have spoken is described, for the

purpose of assuring believers, that they have not been fruitlessly employed in fight-

ing for the faith under the banner of Abraham, for they enjoy the same habitation in

heaven.

It will perhaps be asked, Is the same condition reserved after death for the godly of

our own day, or did Christ, when he rose, open his bosom to admit Abraham himself,

as well as all the godly? I reply briefly: As the grace of God is more clearly revealed to

us in the Gospel, and as Christ himself, the Sun of Righteousness, (Malachi 4:2,) has

brought to us that salvation, which the fathers were formerly permitted to behold at

a distance and under dark shadows, so there cannot be a doubt that believers, when

they die, make a nearer approach to the enjoyment of the heavenly life. Still, it must

be understood, that the glory of immortality is delayed till the last day of redemption.

So far as relates to the word bosom, that quiet harbor at which believers arrive after

the navigation of the present life, may be called either Abraham's bosom or Christ's

bosom; but, as we have advanced farther than the fathers did under the Law, this

distinction will be more properly expressed by saying, that the members of Christ

are associated with their Head; and thus there will be an end of the metaphor about

Abraham's bosom, as the brightness of the sun, when he is risen, makes all the stars

to disappear. From the mode of expression which Christ has here employed, we

may, in the meantime, draw the inference, that the fathers under the Law embraced

by faith, while they lived, that inheritance of the heavenly life into which they were

admitted at death.

23. And, lifting up, his eyes in hell. Though Christ is relating a history, yet he

describes spiritual things under figures, which he knew to be adapted to our senses.

Souls have neither fingers nor eyes, and are not liable to thirst, nor do they hold

such conversations among themselves as are here described to have taken place

between Abraham and the rich man; but our Lord has here drawn a picture, which

represents the condition of the life to come according to the measure of our capacity.

The general truth conveyed is, that believing souls, when they have left their bodies,

lead a joyful and blessed life out of this world, and that for the reprobate there are

prepared dreadful torments, which can no more be conceived by our minds than the

boundless glory of the heavens. As it is only in a small measure—only so far as we

are enlightened by the Spirit of God—that we taste by hope the glory promised to us,

which far exceeds all our senses, let it be reckoned enough that the inconceivable

vengeance of God, which awaits the ungodly, is communicated to us in an obscure

manner, so far as is necessary to strike terror into our minds.

On these subjects the words of Christ give us slender information, and in a manner

which is fitted to restrain curiosity. The wicked are described as fearfully tormented

by the misery which they feel; as desiring some relief, but cut off from hope, and

thus experiencing a double torment; and as having their anguish increased by be-

ing compelled to remember their crimes, and to compare the present blessedness

of believers with their own miserable and lost condition. In connection with this a

conversation is related, as if persons who have no intercourse with each other were

supposed to talk together. When the rich man says, Father Abraham, this expresses

HARMONY OF THE EVANGELISTS

an additional torment, that he perceives, when it is too late, that he is cut off from

the number of the children of Abraham

25. Son, remember. The word son appears to be used ironically, as a sharp and

piercing reproof to the rich man, who falsely boasted in his lifetime that he was one

of the sons of Abraham. It seems as if pain inflicted by a hot iron wounded his mind,

when his hypocrisy and false confidence are placed before his eyes. When it is said

that he is tormented in hell, because he had received his good things in his lifetime,

we must not understand the meaning to be, that eternal destruction awaits all who

have enjoyed prosperity in the world. On the contrary, as Augustine has judiciously

observed, poor Lazarus was carried into the bosom of rich Abraham, to inform us,

that riches do not shut against any man the gate of the kingdom of heaven, but

that it is open alike to all who have either made a sober use of riches, or patiently

endured the want of them. All that is meant is, that the rich man, who yielded to the

allurements of the present life, abandoned himself entirely to earthly enjoyments,

and despised God and His kingdom, now suffers the punishment of his own neglect.

Receivedst THY good things. The pronoun thy is emphatic, as if Abraham had

said: Thou wast created for an immortal life, and the Law of God raised time on high

to the contemplation of the heavenly life; but thou, forgetting so exalted a condition,

didst choose to resemble a sow or a dog, and thou therefore receivest a reward which

befits brutal pleasures. But now he enjoys comfort When it is said of Lazarus, on the

other hand, that he enjoys comfort, because he had suffered many distresses in the

world, it would be idle to apply this to all whose condition is wretched; because their

afflictions, in many cases, are so far from having been of service to them, that they

ought rather to bring upon them severer punishment. But Lazarus is commended

for patient endurance of the cross, which always springs from faith and a genuine

fear of God; for he who obstinately resists his sufferings, and whose ferocity remains

unsubdued, has no claim to be rewarded for patience, by receiving from God comfort

in exchange for the cross.

To sum up the whole, they who have patiently endured the burden of the cross laid

upon them, and have not been rebellious against the yoke and chastisements of God,

but, amidst uninterrupted sufferings, have cherished the hope of a better life, have a

rest laid up for them in heaven, when the period of their warfare shall be terminated.

On the contrary, wicked despisers of God, who are wholly engrossed in the pleasures

of the flesh, and who by a sort of mental intoxication, drown every feeling of piety,

will experience, immediately after death, such torments as will efface their empty

enjoyments. It must also be recollected, that this comfort, which the sons of God

enjoy, lies in this, that they perceive a crown of glory prepared for them, and rest in

the joyful expectation of it; as, on the other hand, the wicked are tormented by the

apprehension of the future judgment, which they see coming upon them.

26. A vast gulf lieth. These words describe the permanency of the future state,

and denote, that the boundaries which separate the reprobate from the elect can

never be broken through. And thus we are reminded to return early to the path,

while there is yet time, lest we rush headlong into that abyss, from which it will be

impossible to rise. The words must not be strictly interpreted, when it is said, that

JOHN CALVIN

no one is permitted to pass who would wish to descend from heaven to hell; for it is

certain, that none of the righteous entertain any such desire.

27. I beseech thee, father. To bring the narrative into more full accordance with

our modes of thinking, he describes the rich man as wishing that his brothers, who

were still alive, should be warned by Lazarus. Here the Papists exercise their inge-

nuity very foolishly, by attempting to prove that the dead feel solicitude about the

living. Any thing more ridiculous than this sophistry cannot be conceived; for with

equal plausibility I might undertake to prove, that believing souls are not satisfied

with the place assigned to them, and are actuated by a desire of removing from it

to hell, were it not that they are prevented by a vast gulf. If no man holds such

extravagant views, the Papists are not entitled to congratulate themselves on the

other supposition. It is not my intention, however, to debate the point, or to defend

either one side or another; but I thought it right to advert, in passing, to the futility

of the arguments on which they rest their belief that the dead intercede with God on

our behalf. I now return to the plain and natural meaning of this passage.

29. They have Moses and the prophets. In the persons of the rich man and

Abraham Christ reminds us, that we have received an undoubted rule of life, and

that therefore we have no right to expect that the dead will rise to instruct and

persuade us. Moses and the prophets were appointed to instruct, while they lived,

the men of their own age; but it was with the design, that the same advantage

should be derived by posterity from their writings. As it is the will of God that we

should receive instructions, in this manner, about a holy life, there is no reason why

the dead should assure us of the rewards and punishments of the future state; nor

is there any excuse for the indifference of those who shelter themselves under the

pretext, that they do not know what is going on beyond this world. Among irreligious

men, we are aware, is frequently heard this wicked saying, or rather this grunting

of hogs, that it is foolish in men to distress themselves with fears about a matter of

uncertainty, since no one has ever returned to bring us tidings about hell.

With the view of counteracting every enchantment of Satan of this description,

Christ draws their attention to the Law and the Prophets, agreeably to that passage

in the writings of Moses:

It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and

bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that

thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we

may hear it, and do it? But the word is very nigh unto thee, even in thy mouth, and

in thy heart, that thou shouldest do it,

(Deuteronomy 30:12-14.)

They who ridicule as fabulous what Scripture testifies as to the future judgment,

will one day feel how shocking is the wickedness of giving the lie to the holy oracles of

God. From such lethargy Christ arouses his followers, that they may not be deceived

by the hope of escaping punishment, and thus fail to improve the time allowed for

repentance.

Abraham's reply amounts to this: By Moses and the prophets God had sufficiently

made known to his people the doctrine of salvation, and nothing remains for us but

HARMONY OF THE EVANGELISTS

that it obtain the assent of all. So thoroughly infected is the mind of man with a

depraved curiosity, that the greater part of men are always gaping after new rev-

elations. Now as nothing is more displeasing to God than when men are so eager

to go beyond due bounds, he forbids them to inquire at magicians and soothsayers

respecting the truth, and to consult pretended oracles after the manner of the Gen-

tiles; and in order to restrain that itching curiosity, he promises, at the same time,

that he will give prophets, from whom the people may learn whatever is necessary

to be known for salvation, (Deuteronomy 18:9,15.) But if the prophets were sent for

the express purpose; that God might keep his people under the guidance of his word,

he who is not satisfied with this method of instruction is not actuated by a desire to

learn, but tickled by ungodly wantonness; and therefore God complains that He is

insulted, when He alone is not heard from the living to the dead, (Isaiah 8:19.)

The division of the word of God, which Abraham makes, into the Law and the

Prophets, refers to the time of the Old Testament. Now that the more ample expla-

nation of the Gospel has been added, there is still less excuse for our wickedness, if

our dislike of that doctrine hurries us in every possible direction, and, in a word, if

we do not permit ourselves to be regulated by the word of God. Hence too we infer

how solid is the faith of Papists about purgatory and such fooleries, when it rests on

nothing but phantoms. 919

30. Nay, father Abraham. This is a personification, as we have said, which ex-

presses rather the feelings of the living than the anxiety of the dead. The doctrine

of the Law is little esteemed by the world, the Prophets are neglected, and no man

submits to hear God speaking in his own manner. Some would desire that angels

should descend from heaven; others, that the dead should come out of their graves;

others, that new miracles should be performed every day to sanction what they hear;

and others, that voices should be heard from the sky. 920 But if God were pleased to

comply with all their foolish wishes, it would be of no advantage to them; for God has

included in his word all that is necessary to be known, and the authority of this word

has been attested and proved by authentic seals. Besides, faith does not depend

on miracles, or any extraordinary sign, but is the peculiar gift of the Spirit, and is

produced by means of the word. Lastly, it is the prerogative of God to draw us to

himself, and he is pleased to work effectually through his own word. There is not

the slightest reason, therefore, to expect that those means, which withdraw us from

obedience to the word, will be of any service to us. I freely acknowledge, that there is

nothing to which the flesh is more strongly inclined than to listen to vain revelations;

and we see how eagerly those men, to whom the whole of Scripture is an object of

dislike, throw themselves into the snares of Satan. Hence have arisen necromancy

and other delusions, which the world not only receives with avidity, but runs after

with furious rage. But all that is here affirmed by Christ is, that even the dead could

not reform, 921 or bring to a sound mind, those who are deaf and obstinate against

919"Veu qu'elle n'est appuyee et fondee qu'en des apparitions et vaines imaginations d'aucuns cerveaux esventez;" — "since it rests and is founded only on apparitions and vain imaginations of certain giddy brains."

920"Les autres, que Dieu parlast a eux du ciel en personne;"— "others, that God would speak to them from heaven in person."

921"Ne s'amenderont point, mesmes quand les morts viendroyent parler a eux, et les advertir;"

JOHN CALVIN

the instructions of the law.

— "will not reform, even though the dead should come to talk to them and warn them."

Luke 17:7-10

7. But which of you that hath a servant ploughing or feeding, when he hath

returned from the field, will immediately say to him, Come 922 and sit down at table?

8. And doth not rather say to him, Prepare supper for me, and gird thyself, and serve

me, till I have eaten and drunk, and, after that, eat and drink thou. 923 9. Doth he

thank that servant, 924 because he did the things which were commanded him? I

suppose not. 10. So likewise, when you shall have done those things which were

commanded you, do you say, We are unprofitable servants: we have done what we

were bound to do.

The object of this parable is to show that God claims all that belongs to us as

his property, and possesses an entire control over our persons and services; and,

therefore, that all the zeal that may be manifested by us in discharging our duty does

not lay him under obligation to us by any sort of merit; for, as we are his property,

so he on his part can owe us nothing. 925 He adduces the comparison of a servant,

who, after having spent the day in severe toil, returns home in the evening, and

continues his labors till his master is pleased to relieve him. 926 Christ speaks not

of such servants as we have in the present day, who work for hire, but of the slaves

that lived in ancient times, whose condition in society was such, that they gained

nothing for themselves, but all that belonged to them—their toil, and application,

and industry, even to their very blood—was the property of their masters. Christ

now shows that a bond of servitude not less rigorous binds and obliges us to serve

God; from which he infers, that we have no means of laying Him under obligations

to us.

It is an argument drawn from the less to the greater; for if a mortal man is per-

mitted to hold such power over another man, as to enjoin upon him uninterrupted

922"Avance-toy incontinent;" — "come forward immediately." 923"Et apres cela tu mangeras et boiras;" — "and after that thou shalt eat and drink." 924"Scait-il gre a ce serviteur-la?" — "does he feel obliged to that servant?" 925"Il ne pent pas estre nostre deteur;" — "he cannot be our debtor." 926"Iusqu'a ce qu'il se soit acquitte au bon plaisir du maistre; et qu'on luy dise, C'est assez;" — "till he is discharged at the good pleasure of the master; and till he is told, It is enough."

JOHN CALVIN

services by night and by day, and yet contract no sort of mutual obligation, as if

he were that man's debtor, how much more shall God have a right to demand the

services of our whole life, to the utmost extent that our ability allows, and yet be in

no degree indebted to us? We see then that all are held guilty of wicked arrogance

who imagine that they deserve any thing from God, or that he is bound to them in

any way. And yet no crime is more generally practiced than this kind of arrogance;

for there is no man that would not willingly call God to account, and hence the notion

of merits has prevailed in almost every age.

But we must attend more closely to the statement made by Christ, that we render

nothing to God beyond what he has a right to claim, but are so strongly bound to his

service, that we owe him every thing that lies in our power. It consists of two clauses.

First, our life, even to the very end of our course, belongs entirely to God; so that, if

a person were to spend a part of it in obedience to God, he would have no right to

bargain that he should rest for the remainder of the time; as a considerable number

of men, after serving as soldiers for ten years, would gladly apply for a discharge.

Then follows the second clause, on which we have already touched, that God is not

bound to pay us hire for any of our services. Let each of us remember, that he has

been created by God for the purpose of laboring, and of being vigorously employed

in his work; and that not only for a limited time, but till death itself, and, what is

more, that he shall not only live, but die, to God, (Romans 14:8.)

With respect to merit, we must remove the difficulty by which many are perplexed;

for Scripture so frequently promises a reward to our works, that they think it allows

them some merit. The reply is easy. A reward is promised, not as a debt, but from the

mere good pleasure of God. It is a great mistake to suppose that there is a mutual

relation between Reward and Merit; for it is by his own undeserved favor, and not by

the value of our works, that God is induced to reward them. By the engagements of

the Law 927 , I readily acknowledge, God is bound to men, if they were to discharge

fully all that is required from them; but still, as this is a voluntary obligation, it remains

a fixed principle, that man can demand nothing from God, as if he had merited any

thing. And thus the arrogance of the flesh falls to the ground; for, granting that any

man fulfilled the Law, he cannot plead that he has any claims on God, having done

no more than he was bound to do. When he says that we are unprofitable servants,

his meaning is, that God receives from us nothing beyond what is justly due but only

collects the lawful revenues of his dominion.

There are two principles, therefore, that must be maintained: first, that God natu-

rally owes us nothing, and that all the services which we render to him are not worth

a single straw; secondly, that, according to the engagements of the Law, a reward

is attached to works, not on account of their value, but because God is graciously

pleased to become our debtor. 928 It would evince intolerable ingratitude, if on such

a ground any person should indulge in proud vaunting. The kindness and liberality

927"Selon les conventions contenus en la Loy;" — "according to the engagements contained in the Law."

928"Mais en telle sorte que Dieu se rend volontairement deteur, sans qu'il y soit tenu;" — "but in such a manner that God voluntarily becomes our debtor, though he is under no obligation to do so."

HARMONY OF THE EVANGELISTS

which God exercises towards us are so far from giving us a right to swell with foolish

confidence, that we are only laid under deeper obligations to Him. Whenever we

meet with the word reward, or whenever it occurs to our recollection, let us look

upon this as the crowning act of the goodness of God to us, that, though we are

completely in his debt, he condescends to enter into a bargain with us. So much

the more detestable is the invention of the Sophists, who have had the effrontery to

forge a kind of merit, which professes to be founded on a just claim. 929 The word

merit, taken by itself, was sufficiently profane and inconsistent with the standard of

piety; but to intoxicate men with diabolical pride, as if they could merit any thing by

a just claim, is far worse.

10. We have done what we were bound to do. That is, "we have brought noth-

ing of our own, but have only done what we were bound by the law to do" Christ

speaks here of an entire observance of the law, which is nowhere to be found; for

the most perfect of all men is still at a great distance from that righteousness which

the law demands. The present question is not, Are we justified by works? but, Is the

observance of the law meritorious of any reward from God? This latter question is

answered in the negative; for God holds us for his slaves, and therefore reckons all

that can proceed from us to be his just right. Nay, though it were true, that a reward

is due to the observance of the law in respect of merit, it will not therefore follow

that any man is justified by the merits of works; for we all fail: and not only is our

obedience imperfect, but there is not a single part of it that corresponds exactly to

the judgment of God.

929"Et d'antant plus est detestable la sophisterie des Theologiens Scholastiques, ou Sorbonnistes, lesquels ont ose forger leur merite, qu'ils appellent De condigno;" — "And so much the more detestable is the sophistry of the Scholastic Theologians, or Sorbonnists, (see p. 142, n. 2, of this volume,) who have dared to forge their merit, which they call De condigno." The reader will find not only the general doctrine of merit, but this particular aspect of it, fully treated by our Author in his Institutes of the Christian Religion, Book III. ch. 15:

Luke 18:1-8

1. And he spake also a parable to them, that they ought always to pray, and not

to grow weary: 2. Saying, There was a judge in a city, who neither feared God, nor

regarded man. 3. And there was a widow in that city, who came to him, saying, Do

me justice on my adversary. 4. And he refused for some time, 930 but afterwards

said within himself, Though I neither fear God, nor regard man, 5. Yet because this

widow is troublesome to me, 931 I will do her justice, lest by coming perpetually she

weary me out. 932 6. And the Lord said, Hear what the unjust judge saith. 7. And

will not God avenge his elect, who cry to him night and day, even though he forbear

with respect to them? 933 8. I tell you that he will speedily avenge them. But when

the Son of man shall come, will he find faith on the earth? 934

We know that perseverance in prayer is a rare and difficult attainment; and it

is a manifestation of our unbelief that, when our first prayers are not successful,

we immediately throw away not only hope, but all the ardor of prayer. But it is an

undoubted evidence of our Faith, if we are disappointed of our wish, and yet do not

lose courage. Most properly, therefore, does Christ recommend to his disciples to

persevere in praying.

The parable which he employs, though apparently harsh, was admirably fitted

to instruct his disciples, that they ought to be importunate in their prayers to God

the Father, till they at length draw from him what He would otherwise appear to be

unwilling to give. Not that by our prayers we gain a victory over God, and bend

him slowly and reluctantly to compassion, but because the actual facts do not all

at once make it evident that he graciously listens to our prayers. In the parable

930"Et par un temps il n'en voulut rien faire;" — "and for a time he would do nothing in it." 931"Pourtant que ceste vefue me donne fascherie;" —"because this widow gives me annoyance." 932"Et me rompe la teste.". 933"Combien qu'il il differe de se courroucer pour eux; ou, et aura-il patience quant a eux?" — "Though he delay to be offended on their account; or, and will he have patience in reference to them?"

934"Pensez-vous qu'il trouve foy en terre?" — "Do you think that he will find faith on the earth?"

HARMONY OF THE EVANGELISTS

Christ describes to us a widow, who obtained what she wanted from an unjust and

cruel judge, because she did not cease to make earnest demands. The leading truth

conveyed is, that God does not all at once grant assistance to his people, because

he chooses to be, as it were, wearied out by prayers; and that, however wretched

and despicable may be the condition of those who pray to him, yet if they do not

desist from the uninterrupted exercise of prayer, he will at length regard them and

relieve their necessities.

The parties between whom the comparison is drawn are, indeed, by no means

equal; for there is a wide difference between a wicked and cruel man and God, who

is naturally inclined to mercy. But Christ intended to assure believers that they have

no reason to fear lest their persevering entreaties to the Father of mercy should

be refused, since by importunate supplication they prevail on men who are given to

cruelty. The wicked and iron-hearted judge could not avoid yielding at length, though

reluctantly, to the earnest solicitations of the widow: how then shall the prayers

of believers, when perseveringly maintained, be without effect? If exhaustion and

weakness are felt by us when we give way after a slight exertion, or if the ardor of

prayer languishes because God appears to lend a deaf ear, let us rest assured of

our ultimate success, though it may not be immediately apparent. Entertaining this

conviction, let us contend against our impatience, so that the long delay may not

induce us to discontinue our prayers.

7. And shall not God avenge his elect? That judge, whom Christ has described

to us as altogether desperate, as not only hardened against the contemplation of

God, but so entirely devoid of shame, that he had no anxiety about his reputation, at

length opened his eyes to the distresses of the widow We have no reason to doubt

that believers will derive, at least, equal advantage from their prayers, provided they

do not cease to plead earnestly with God. Yet it must be observed that, while Christ

applies the parable to his subject, he does not make God to resemble a wicked and

cruel judge, but points out a very different reason why those who believe in him are

kept long in suspense, and why he does not actually and at once stretch out his hand

to them: it is because he forbears If at any time God winks at the injuries done to us

longer than we would wish, let us know that this is done with a fatherly intention—

to train us to patience. A temporary overlooking of crimes is very different from

allowing them to remain for ever unpunished. The promise which he makes, that

God will speedily avenge them, must be referred to his providence; for our hasty

tempers and carnal apprehension lead us to conclude that he does not come quickly

enough to grant relief. But if we could penetrate into his design, we would learn

that his assistance is always ready and seasonable, as the case demands, and is not

delayed for a single moment, but comes at the exact time.

But it is asked, How does Christ instruct his disciples to seek vengeance, while

he exhorts them on another occasion, pray for those who injure and persecute you,

(Matthew 5:44.) I reply: what Christ says here about vengeance does not at all

interfere with his former doctrine. God declares that he will avenge believers, not for

the purpose of giving a loose rein to their carnal affections, but in order to convince

them that their salvation is dear and precious in his sight, and in this manner to

JOHN CALVIN

induce them to rely on his protection. If, laying aside hatred, pure and free from every

wicked desire of revenge, and influenced by proper and well-regulated dispositions,

they implore divine assistance, it will be a lawful and holy wish, and God himself will

listen to it. But as nothing is more difficult than to divest ourselves of sinful affections,

if we would offer pure and sincere prayers, we must ask the Lord to guide and direct

our hearts by his Spirit. Then shall we lawfully call on God to be our avenger, and he

will answer our prayers.

8. When the Son of man shall come. By these words Christ informs us that there

will be no reason to wonder if men shall afterwards sink under their calamities: it will

be because they neglect the true remedy. He intended to obviate an offense which

we are daily apt to take, when we see all things in shameful confusion. Treachery,

cruelty, imposture, deceit, and violence, abound on every hand; there is no regard

to justice, and no shame; the poor groan under their oppressors; the innocent are

abused or insulted; while God appears to be asleep in heaven. This is the reason why

the flesh imagines that the government of fortune is blind. But Christ here reminds us

that men are justly deprived of heavenly aid, on which they have neither knowledge

nor inclination to place reliance. They who do nothing but murmur against the Lord

in their hearts, and who allow no place for his providence, cannot reasonably expect

that the Lord will assist them.

Shall he find faith on the earth? Christ expressly foretells that, from his ascension

to heaven till his return, unbelievers will abound; meaning by these words that, if the

Redeemer does not so speedily appear, the blame of the delay will attach to men,

because there will be almost none to look for him. Would that we did not behold

so manifest a fulfillment of this prediction! But experience proves that though the

world is oppressed and overwhelmed by a huge mass of calamities, there are few

indeed in whom the least spark of faith can be discerned. Others understand the

word faith to denote uprightness, but the former meaning is more agreeable to the

context.

Luke 18:9-14

9. And he spoke also this parable to some who trusted in themselves that they

were righteous, and despised others: 10. Two men went up into the temple to pray;

the one a Pharisee, and the other a publican. 11. The Pharisee standing 935 prayed

these things within himself: God, I thank thee that I am not as other men, extor-

tioners, unjust, adulterous, or even as this publican. 12. I fast twice in the week, I

give tithes of all that I possess. 13. And the publican standing at a distance, did not

even wish to raise his eyes towards heaven, but smote upon his breast, saying, Lord,

be reconciled to me a sinner. 14. I say to you, this man went down into his house

justified rather than the other; for every one that exalteth himself shall be humbled,

and he that humbleth himself shall be exalted.

Christ now gives directions about another virtue, which is necessary to accept-

able prayer. Believers must not come into the presence of God but with humility

and abasement. No disease is more dangerous than arrogance; and yet all have

it so deeply fixed in the marrow of their bones, that it can scarcely be removed or

extirpated by any remedy. It is no doubt strange that men should be so mad as

to venture to raise their crests against God, and to plead their own merits before

him. Though men are carried away by their ambition, yet when we come into the

presence of God, all presumption ought to be laid aside; and yet every man thinks

that he has sufficiently humbled himself, if he only presents a hypocritical prayer

for forgiveness. Hence we infer that this warning which our Lord gives was far from

being unnecessary.

There are two faults at which Christ glances, and which he intended to condemn,

— wicked confidence in ourselves, and the pride of despising brethren, the one of

which springs out of the other. It is impossible that he who deceives himself with

vain confidence should not lift himself up above his brethren. Nor is it wonderful

that it should be so; for how should that man not despise his equals, who vaunts

against God himself? Every man that is puffed up with self-confidence carries on

935"Le Pharisien se tenant l'a;" — "the Pharisee standing there."

JOHN CALVIN

open war with God, to whom we cannot be reconciled in any other way than by

denial of ourselves; that is, by laying aside all confidence in our own virtue and

righteousness, and relying on his mercy alone.

10. Two men went up. Christ makes a comparison between the two men, both

of whom, by going up to pray, seem to manifest the same ardor of piety, while yet

they are exceedingly unlike. The Pharisee, possessing outward sanctity, approaches

to God with a commendation which he pronounces on his whole life, and as if he

had an undoubted right to offer the sacrifice of praise. The publican, on the other

hand, as if he had been some outcast, and knew that he was unworthy to approach,

presents himself with trembling and with humble confession. Christ affirms that the

Pharisee was rejected, and that the prayers of the publican were acceptable to God.

The reasons why the Pharisee was rejected are stated to be these two: he trusted in

himself that he was righteous, and despised others

11. God, I thank thee. And yet he is not blamed for boasting of the strength of his

free-will, but for trusting that God was reconciled to him by the merits of his works.

For this thanksgiving, which is presented exclusively in his own name, does not at

all imply that he boasted of his own virtue, as if he had obtained righteousness from

himself, or merited any thing by his own industry. On the contrary, he ascribes it to

the grace of God that he is righteous. Now though his thanksgiving to God implies

an acknowledgment, that all the good works which he possessed were purely the

gift of God, yet as he places reliance on works, and prefers himself to others, himself

and his prayer are alike rejected. Hence we infer that men are not truly and properly

humbled, though they are convinced that they can do nothing, unless they likewise

distrust the merits of works, and learn to place their salvation in the undeserved

goodness of God, so as to rest upon it all their confidence.

This is a remarkable passage; for some think it enough if they take from man the

glory of good works, so far as they are the gifts of the Holy Spirit; and accordingly they

admit that we are justified freely, because God finds in us no righteousness but what

he bestowed. But Christ goes farther, not only ascribing to the grace of the Spirit the

power of acting aright, but stripping us of all confidence in works; for the Pharisee is

not blamed on the ground of claiming for himself what belongs to God, but because

he trusts to his works, that God will be reconciled to him, because he deserves it.

Let us therefore know that, though a man may ascribe to God the praise of works,

yet if he imagines the righteousness of those works to be the cause of his salvation,

or rests upon it, he is condemned for wicked arrogance. And observe, that he is

not charged with the vainglorious ambition of those who indulge in boasting before

men, while they are inwardly conscious of their own wickedness, but is charged with

concealed hypocrisy; for he is not said to have been the herald of his own praises, but

to have prayed silently within himself. Though he did not proclaim aloud the honor

of his own righteousness, his internal pride was abominable in the sight of God. His

boasting consists of two parts: first, he acquits himself of that guilt in which all men

are involved; and, secondly, he brings forward his virtues. He asserts that he is not

as other men, because he is not chargeable with crimes which everywhere prevail

in the world.

HARMONY OF THE EVANGELISTS

12. I fast twice in the week, I give tithes of all that I possess. This is equivalent to

saying that he performed more than the law required; just as the Popish monks talk

loftily of their works of supererogation, as if they found no great difficulty in fulfilling

the law of God. It must be admitted that each of us, according to the measure of the

virtues which God has bestowed upon him, is the more strongly bound to thank the

Author of them; and that it is an exercise of holy meditation for each of us to ponder

on the benefits which he has received, so as not to bury in ingratitude the kindness

of God. But there are two things here that must be observed: we must not swell

with confidence, as if we had satisfied God; and, next, we must not look down with

disdainful contempt upon our brethren. In both respects the Pharisee erred; for, by

falsely claiming righteousness for himself, he left nothing to the mercy of God; and,

next, he despised all others in comparison of himself. And, indeed, that thanksgiving

would not have been disapproved by Christ, if it had not labored under these two

defects; 936 but as the proud hypocrite, by winking at his sins, met the justice of God

with a pretense of complete and perfect righteousness, his wicked and detestable

hardihood could not but make him fall. For the only hope of the godly, so long as

they labor under the weakness of the flesh, is, after acknowledging what is good in

them, 937 to betake themselves to the mercy of God alone, and to rest their salvation

on prayer for forgiveness. 938

But it may be asked, how did this man, who was blinded by wicked pride, maintain

such sanctity of life; for such integrity proceeds only from the Spirit of God, who,

we are certain, does not reign in hypocrites? I reply: he trusted only to outward

appearance, as if the hidden and inward uncleanness of the heart would not be

taken into the account. Though he was full of wicked desires within, yet as he looks

only at the appearance, he boldly maintains his innocence.

Our Lord does not, indeed, accuse him of vanity, in falsely claiming for himself

what he does not possess; but it ought to be believed that no man is pure from

extortion, injustice, uncleanness, and other vices, unless he is governed by the Spirit

of God.

The word Sabbath ({σάββατον}) denotes in this passage, as in many others, a

week But God never enjoined in the Law that his servants should fast every week;

so that this fasting and the tithes were voluntary exercises beyond the prescriptions

of the Law. 939

13. The publican standing at a distance. Here Christ did not intend to lay down

a general rule, as if it were necessary, whenever we pray, to cast down our eyes

to the ground. He merely describes the tokens of humility, which alone he recom-

mends to his disciples. Now humility lies in not refusing to acknowledge our sins,

but condemning ourselves, and thus anticipating the judgment of God; and, with

936"Si ces deux vices n'y estoyent, qui gastent tout;" — "if those two faults had not been in it, which spoil the whole."

937"Apres avoir recognu le bien qui est en eux par la grace de Dieu;" — "after having acknowledged the good that is in them by the grace of God."

938"Et mettre leur salut en la confession de leurs pechez, et remission d'iceux;" — "and to place their salvation in the confession of their sins, and forgiveness of them."

939"Estoyent des exercises volontaires, et inventez a plaisir;" — "were voluntary exercises, and invented at pleasure."

JOHN CALVIN

the view of being reconciled to God, in making an honest confession of guilt. Such,

too, is the cause of that shame which always accompanies repentance; for Christ

insists chiefly on this point, that the publican sincerely acknowledged himself to be

miserable and lost, and fled to the mercy of God. Though he is a sinner, he trusts

to a free pardon, and hopes that God will be gracious to him. In a word, in order

to obtain favor, he owns that he does not deserve it. And, certainly, since it is the

forgiveness of sins that alone reconciles God to us, 940 we must begin with this, if we

desire that he would accept our prayers. He who acknowledges that he is guilty and

convicted, and then proceeds to implore pardon, disavows all confidence in works;

and Christ's object was to show that God will not be gracious to any but those who

betake themselves with trembling to his mercy alone. 941

14. This man went down justified. The comparison is not exact; for Christ does

not merely assign to the publican a certain degree of superiority, as if righteousness

had belonged alike to both, but means that the publican was accepted by God, while

the Pharisee was totally rejected. And this passage shows plainly what is the strict

meaning of the word justified: it means, to stand before God as if we were righteous.

For it is not said that the publican was justified, because he suddenly acquired some

new quality, but that he obtained grace, because his guilt was blotted out, and his

sins were washed away. Hence it follows, that righteousness consists in the forgive-

ness of sins. As the virtues of the Pharisee were defiled and polluted by unfounded

confidence, so that his integrity, which deserved commendation before the world,

was of no value in the sight of God; so the publican, relying on no merits of works,

obtained righteousness solely by imploring pardon, 942 because he had no other

ground of hope than the pure mercy of God.

But it may be thought absurd, that all should be reduced to the same level, since

the purity of saints is widely different from that of the publican I reply: whatever

proficiency any man may have made in the worship of God and in true holiness, yet

if he consider how far he is still deficient, there is no other form of prayer which he

can properly use than to begin with the acknowledgment of guilt; for though some

are more, and others less, yet all are universally guilty. We cannot doubt, therefore,

that Christ now lays down a rule for all to this effect, that God will not be pacified

towards us, unless we distrust works, and pray that we may be freely reconciled.

And, indeed, the Papists are compelled to acknowledge this in part, but immediately

afterwards they debase this doctrine by a wicked invention. They admit that all

need the remedy of forgiveness, because no man is perfect; but they first intoxicate

wretched men with reliance on what they call imperfect righteousness, and next add

satisfactions, in order to blot out their guilt. But our faith needs no other support than

this, that God has accepted us, not because we deserved it, but because he does

not impute our sins.

940"Qui nous rende agreables a Dieu;" — "which renders us acceptable to God." 941"Qui tremblans a cause d'un vray sentiment de leur pechez, recourront a sa seule misericorde;" —"who, trembling on account of a true conviction of their sins, shall have recourse to his mercy alone."

942"Seulement en confessant sa faute, et demandant pardon;"— "solely by confessing his faults and asking pardon."

Luke 17:11-21

11. And it happened, while he was going to Jerusalem, that he passed through

the midst of Samaria and of Galilee. 12. And as he was entering into a certain

village, there met him ten men, lepers, who stood at a distance; 13. And, lifting up

their voice, said, Jesus, Master, take pity on us. 14. When he saw them, he said,

Go, show yourselves to the priests. And it happened that, while they were going,

they were cleansed. 15. And one of them, when he saw that he was cleansed,

turned back, glorifying God with a loud voice, 16. And fell on his face 943 at his feet,

thanking him: and he was a Samaritan. 17. And Jesus answering said, Were not ten

cleansed? But where are the nine? 18. None are found that have returned to give

glory to God except this stranger. 19. And he saith to him, Arise, go, thy faith hath

saved thee. 944 20. And being interrogated by the Pharisees, when the kingdom

of God would come, he replied to them and said, The kingdom of God will not come

with observation; 945 21. For they shall not say, Lo, he is here! or, Lo, he is there!

for, lo, the kingdom of God is within you.

As, on a former occasion, Matthew and the other two Evangelists (Matthew 8:1;

Mark 1:40; Luke 5:12) related that a leper had been cleansed by Christ, so Luke men-

tions that the same miracle of healing was performed on ten lepers The object of this

narrative, however, is different; for it describes the base and incredible ingratitude

of the Jewish nation, to prevent us from wondering that so many of Christ's favors

had been suppressed, and so many of his wonderful works buried, among them. One

circumstance, too, is added, which greatly heightens the infamy of their crime. Our

Lord had cured nine Jews: yet not one of them returned thanks, but, with the view of

obliterating the remembrance of their disease, they privately stole away. One man

only—a Samaritan—acknowledged his obligation to Christ. There is, therefore, on

the one hand, a display of Christ's divine power; and, on the other hand, a reproof

943"Et se ietta en terre sur sa face;" — "and threw himself on the ground on his face." 944"Ta foy t'a guairi, ou, sauve;" — "thy faith hath healed, or, saved thee." 945"Le regne de Dieu ne viendra point a veue d'oeil, ou, avec apparence;" — "the kingdom of God will not come visibly, or, maniifestly."

JOHN CALVIN

of the impiety of the Jews, in consequence of which so remarkable a miracle as this

received scarcely any attention.

13. Jesus, Master 946 It is evident that all of them possessed some measure of

faith, not only because they implore Christ's assistance, but because they honor him

with the title of Master That they made use of that expression sincerely, and not in

hypocrisy, may be inferred from their ready obedience; for, although they perceive

that the filthy scab still remains in their flesh, yet as soon as they are commanded

to show themselves to the priests, they do not refuse to obey. Add to this that,

but for the influence of faith, they would never have set out to show themselves to

the priests; for it would have been absurd to present themselves to the judges of

leprosy, for the purpose of attesting that they had been cleansed, if the promise of

Christ had been regarded by them as of no more value than a mere inspection of

the disease. They bear a visible leprosy in their flesh; and yet, trusting to Christ's

word alone, they have no scruple about declaring that they are clean. It cannot

therefore be denied, that some seed of faith had been implanted in their hearts.

Now though it is certain that they were not regenerated by the Spirit of adoption,

yet there is no absurdity in supposing that they had some beginnings of piety. There

is the greater reason to fear that sparks of faith, which make their appearance in us,

may be extinguished; for, although lively faith, which has its roots deeply fixed by

the Spirit of regeneration, never dies, yet we have seen formerly that many conceive

a temporary faith, which immediately disappears. Above all, it is too common a

disease that, when we are urged by strong necessity, and when the Lord himself

prompts us by a secret movement of the Spirit, we seek God, but, when we have

obtained our wishes, ungrateful forgetfulness swallows up that feeling of piety. Thus

poverty and hunger beget faith, but abundance kills it.

14. Show yourselves to the priests This reply was equivalent to saying, "You are

clean;" for we know that the discernment of leprosy belonged to the priests, who

were enjoined in the law to distinguish between the clean and the unclean, (Leviticus

14:2.) Thus Christ preserves their right entire, and appeals to them as witnesses for

approving of the miracle which he had wrought; and we have accordingly said, that

pious and devout sentiments concerning Christ must have been entertained by those

men who were instantly led, by his bare word, to entertain the hope of a cure.

On this passage the Papists absurdly build their auricular confession. The lepers,

I admit, were sent by Christ to the priests; but it was not for the purpose of vomiting

out their sins into their ears. On the contrary, they were sent to offer a sacrifice,

as the Law had enjoined. They were not sent to cleanse themselves, as the Papists

imagine that cleanness is produced by confession, but to show to the priests that

they were already clean. It is an additional proof of the folly of the Papists, that

they do not consider what a foul stain of infamy they throw on their confession; for,

according to their reasoning, it will be quite enough if, out of the whole troop of those

who have gone to the priests, a tenth part only shall return to Christ, and all the rest

shall wickedly revolt. They cannot plead this passage in behalf of their confession,

without giving us liberty to throw back upon them this advantage which it yields,

946"Iesus, nostre Maistre;" — "Jesus,our Master."

HARMONY OF THE EVANGELISTS

that none return from the priests to give glory to God. But, not to dwell on these

fooleries, we have ascertained the reason why the priests were mentioned.

It happened that, while they were going, they were cleansed. Here was displayed

the divine power of Christ and of his words, and there was also a proof of the high

estimation in which God holds the obedience of faith; for the great suddenness of the

cure arose from the confident hope which induced them to undertake the journey,

without hesitation, at the command of Christ. But if that transitory faith—which

wanted a living root, and produced nothing more than the blade—was honored by

God with a remarkable effect, how much more valuable is the reward that awaits our

faith, if it is sincerely and permanently fixed on God? Though the nine lepers derived

no advantage to salvation from the cure of the flesh, but only obtained a temporary

gift by means of a fleeting and transitory faith, yet this figure points out to us the

great efficacy which will attend true faith.

15. And one of them, etc. It is uncertain if he returned when they were halfway,

and Luke's words appear to imply this; but I think it more probable, that it was not

till he had heard the decision of the priests that he returned to give thanks. He must

have obtained permission from the priests to return to the ordinary intercourse of

life; and he had no right to neglect the command of Christ, and to defraud the temple

of God of a sacrifice. Some will perhaps be better pleased with a different conjecture,

that as soon as he saw that he was cleansed, and before he applied to the priests

for a testimony, he was seized with a devout and holy zeal, and returned to the

Author of the cure, so as to commence his sacrifice with thanksgiving. The words

of Christ contain an expostulation with the whole nation; for it is by way of reproach

that he draws a comparison between one stranger and many Jews, because it was

customary with them to swallow up God's favors without any feeling of piety. And

this was the reason why Christ gained hardly any reputation among them by miracles

so numerous and so splendid. Let us learn that this complaint is brought generally

against all of us, if we do not at least repay the divine favors by the duty of gratitude.

19. Thy faith hath saved thee. The word save is restricted by some commentators

to the cleanness of the flesh. 947 But if this be the case, since Christ commends the

lively faith of this Samaritan, it may be asked, how were the other nine saved? for

all of them without exception obtained the same cure. 948 We must therefore arrive

at the conclusion, that Christ has here pronounced a different estimate of the gift

of God from that which is usually pronounced by ungodly men; namely, that it was

a token or pledge of God's fatherly love. The nine lepers were cured; but as they

wickedly efface the remembrance of the grace of God, the cure itself is debased and

contaminated by their ingratitude, so that they do not derive from it the advantage

which they ought. It is faith alone that sanctifies the gifts of God to us, so that they

become pure, and, united to the lawful use of them, contribute to our salvation.

Lastly, by this word Christ has informed us in what manner we lawfully enjoy divine

favors. Hence we infer, that he included the eternal salvation of the soul along with

947"Le mot dont a ici use l'Evangeliste est celuy mesme que quasi par tout on tourne, Sauver." — "The word which the Evangelist has here employed ({σέσωκε}) is the same word which is almost always

rendered save."

948"Une mesme guairison corporelle;" — "the same bodily cure."

JOHN CALVIN

the temporal gift. The Samaritan was saved by his faith How? Certainly not because

he was cured of leprosy, (for this was likewise obtained by the rest,) but because he

was admitted into the number of the children of God, and received from His hand a

pledge of fatherly kindness.

20. And being interrogated by the Pharisees This question was undoubtedly put

in mockery; for, since Christ was continually speaking of the kingdom of God as at

hand, while no change was taking place in the outward condition of the Jews, wicked

and malicious persons looked upon this as a plausible excuse for harassing him. As

if all that Christ said about the kingdom of God were idle talk and mere trifling, they

put a sarcastic question to him, "When shall that kingdom come?" If any one shall

consider this question to have been put on account of the grossness of their own

views, rather than for the sake of jeering, I have no objection.

The kingdom of God will not come with observation. My opinion is, that Christ now

disregards those dogs, and accommodates this reply to the disciples; just as on many

other occasions, when he was provoked by wicked men, and seized the opportunity

of giving instruction. In this manner God disappoints their malice, while the truth,

which is maintained in opposition to their sophistry, is the more fully displayed.

The word observation is here employed by Christ to denote extraordinary splen-

dor; 949 and he declares, that the kingdom of God will not make its appearance at

a distance, or attended by pompous display. He means, that they are greatly mis-

taken who seek with the eyes of the flesh the kingdom of God, which is in no respect

carnal or earthly, for it is nothing else than the inward and spiritual renewal of the

soul. From the nature of the kingdom itself he shows that they are altogether in

the wrong, who look around here or there, in order to observe visible marks. "That

restoration of the Church," he tells us, "which God has promised, must be looked for

within; for, by quickening his elect into a heavenly newness of life, he establishes

his kingdom within them." And thus he indirectly reproves the stupidity of the Phar-

isees, because they aimed at nothing but what was earthly and fading. It must be

observed, however, that Christ speaks only of the beginnings of the kingdom of God;

for we now begin to be formed anew by the Spirit after the image of God, in order

that our entire renovation, and that of the whole world, may afterwards follow in due

time.

949"La ou nous avons traduit, a veue d'oeil, le Grec a mot a mot avec observation; c'est a dire, avec quelque grande apparence, en sorte qu'un chacun y puisse prendre garde." — "Where we have rendered, visibly, the Greek literally runs, with observation; that is to say, with some great display, so that every person may take notice of it."

Matthew 13:53-58; Mark 6:1-6

Matthew 13:53-58

Mark 6:1-6

53. And it happened, when Jesus had concluded these discourses, 950 that he

departed thence. 54. And when he was come into his own country, he taught them

in their synagogue, so that they were amazed, and said, Whence hath this man this

wisdom and these miracles? 55. Is not this the carpenter's son? Is not his mother

called Mary, and his brothers James, and Joses, and Simon, and Judas? 56. And

his sisters, do not they all live amongst us? Whence then hath this man all these

things? 57. And they were offended at him. But Jesus said to them, A prophet is not

destitute of honor, except in his own country and in his own house. 58. And he did

not perform many miracles there on account of their unbelief.

1. And he departed thence, and came into his own country, and his disciples

followed him. 2. And when it was Sabbath, he began to teach in the synagogue, and

many hearing were amazed, saying, Whence hath this man these things? 951 And

what is the wisdom that hath been given to him, so that such miracles are done by

his hands? 3. Is not this the carpenter, the son of Mary, the brother of James, and

Joses, and Judas, and Simon? Are not his sisters also here with us? And they were

offended at him. 4. And Jesus said to them, A prophet is not devoid of honor, 952

except in his own country, and among his relatives, and in his own family. 5. And

he could not perform any miracle there, except that he cured a few sick persons by

laying his hands on them. 6. And he wondered at their unbelief, and walked about

through the surrounding villages teaching.

Matthew 13:53. When Jesus had concluded. Matthew does not mean, that

immediately after delivering these discourses, he came into his own country; for it is

evident from Mark, that some interval of time elapsed. But the meaning is, that after

having taught for some time in Judea, he returned again to the Galileans, but did not

receive from them kind treatment. A narrative which Luke gives (4:22) is nearly

950"Quand Iesus ent acheve ces similitudes-ci;" — "when Jesus had concluded these parables." 951"D'ou vienent ces choses a cestuy-ci?" — "Whence comes these things to this man?" 952"Un prophete n'est deshonore;" — "a prophet is not dishonored."

JOHN CALVIN

similar, but is not the same. Nor ought we to wonder that Christ's countrymen,

when they perceived that his family was mean and despised, and that he had been

poorly educated, were at first so much offended as to murmur at his doctrine, and

afterwards persevered in the same malice to such an extent, that they did not cease

to slander him, when he chose to discharge the office of a prophet amongst them.

This second rejection of Christ shows that the space of time which had intervened

had not effected a reformation on the inhabitants of Nazareth, but that the same

contempt was constantly thrown as an obstacle in the way, to prevent them from

hearing Christ. 953

54. So that they were amazed. They are struck with amazement at the novelty

of the occurrence, that Christ, who had not learned letters, but had been employed

from youth to manhood in a mechanical occupation, is so eminent a teacher, and

is filled with divine wisdom. In this miracle they ought to have perceived the hand

of God; but their ingratitude made them cover themselves with darkness. 954 They

are compelled to admire him, whether they will or not; and yet they treat him with

contempt. And what is this but to reject a prophet whom God has taught, because

he has not been educated by men? They cut their throat by means of their own

acknowledgment, when they render so honorable a testimony to the doctrine of

Christ, which after all has no influence on them, because it does not take its origin,

in the usual way, from the earth. Why do they not rather lift their eyes to heaven,

and learn that what exceeds human reason must have come from God?

Besides, the miracles, which were added to the doctrine, ought to have affected

them the more powerfully, or at least to have aroused them from their excessive

carelessness and stupidity to glorify God; for certainly, when God adopts unwonted

methods of procedure, so much the more clearly does he display the power of his

hand. And yet this was the very reason why the inhabitants of Nazareth maliciously

drew a veil over their eyes. We see, then, that it is not mere ignorance that hinders

men, but that, of their own accord, they search after grounds of offense, to prevent

them from following the path to which God invites. We ought rather to argue in the

opposite way, that, when human means fail, the power of God is clearly revealed to

us, and ought to receive undivided praise.

55. Is not this the carpenter's son? It was, we are aware, by the wonderful

purpose of God, that Christ remained in private life till he was thirty years of age.

Most improperly and unjustly, therefore, were the inhabitants of Nazareth offended

on this account; for they ought rather to have received him with reverence, as one

who had suddenly come down from heaven. They see God working in Christ, and

intentionally turn away their eyes from this sight, to behold Joseph, and Mary, and all

his relatives; thus interposing a veil to shut out the clearest light. The word brothers,

we have formerly mentioned, is employed, agreeably to the Hebrew idiom, to denote

any relatives whatever; and, accordingly, Helvidius displayed excessive ignorance

953"A fin de n'approcher de luy, et de ne recevoir sa doctrine;" — "that they might not approach to him, and might not receive his doctrine."

954"Mais par leur ingratitude ils se sont eblouis l'entendement, a fin de ne faire leur profit de ce qu'ils voyoyent devant leurs yeux;" — "but by their ingratitude their understanding was dazzled, so that they did not derive advantage from what they saw before their eyes."

HARMONY OF THE EVANGELISTS

in concluding that Mary must have had many sons, because Christ's brothers are

sometimes mentioned. 955

57. A prophet is not devoid of honor. I have explained this statement at consid-

erable length, where it occurs in the Gospel of John, 956 (4:44.) It may, no doubt, be

a general proverb, that those who are distinguished by eminent gifts are nowhere

held in less estimation than in their own country; and this manifests the ingratitude

of men, who, in proportion to the greater familiarity with which God exhibits him-

self to them, are the more bold to reject him in the influences of his Spirit. I readily

agree, however, with Chrysostom, who thinks that this proverb was applied in a pe-

culiar manner to the Jews. But what was usually spoken against the whole nation,

Christ now asserts with special reference to his Galilean countrymen; for nowhere

did he receive less honor than on his native soil. There were good grounds for the

charge which he brings against them, that, instead of being the first to accept the

grace offered to them, as they ought to have been, they drive him to a distance from

them; for it is truly extraordinary that a prophet of God, whom others warmly receive

as a newly-arrived stranger, should be despised in the place where he was born.

58. And he did not perform many miracles in that place. Mark states it more

emphatically, that he could not perform any miracle. But they are perfectly agreed

as to the substance of what is said, that it was the impiety of Christ's countrymen

that closed the door against the performance of a greater number of miracles among

them. He had already given them some taste of his power; but they willingly stupify

themselves, so as to have no relish for it. Accordingly, Augustine justly compares

faith to the open mouth of a vessel, while he speaks of faith as resembling a stopper,

by which the vessel is closed, so as not to receive the liquor 957 which God pours

into it. And undoubtedly this is the case; for when the Lord perceives that his power

is not accepted by us, he at length withdraws it; and yet we complain that we are

deprived of his aid, which our unbelief rejects and drives far from us.

When Mark declares that Christ could not perform any miracles, he represents

the aggravated guilt of those by whom his goodness was prevented; for certainly

unbelievers, as far as lies in their power, bind up the hands of God by their obstinacy;

not that God is overcome, as if he were an inferior, but because they do not permit

him to display his power. We must observe, however, what Mark adds, that some

sick people, notwithstanding, were cured; for hence we infer, that the goodness of

Christ strove with their malice, and triumphed over every obstacle. 958 We have

experience of the same thing daily with respect to God; for, though he justly and

reluctantly restrains his power, because the entrance to us is shut against him, yet

we see that he opens up a path for himself where none exists, and ceases not to

955Jerome replied to Helvidius in a work entitled, Contra Helvidium de Beatoe Marioe Virginitate CAVIN has formerly alluded to the controversy between these two authors, (Harmony, vol. 1. p. 107.) — Ed.

956Our Author's Preface to his Commentary on John's Gospel is dated 1st January 1553; while the Preface to the Harmony is dated 1st August 1555. This accounts for the former being always referred to as an earlier work. — Ed.

957"La bonne liqueur;" — "the good liquor." 958"En sorte que quelques empeschemens qu'ils ayent scen y mettre, encore est—elle venue au dessus, et s'est monstree en quelque maniere." —"So that, whatever obstacles they might be able to throw in the way, still it rose above them, and was in some measure displayed."

JOHN CALVIN

bestow favors upon us. What an amazing contest, that while we are endeavoring

by every possible method to hinder the grace of God from coming to us, it rises

victorious, and displays its efficacy in spite of all our exertions!

Matthew 14:1-2; Mark 6:14-16; Luke 9:7-9

Matthew 14:1-2

Mark 6:14-16

Luke 9:7-9

1. At that time, Herod the tetrarch heard of the fame of Jesus, 2. And said to his

servants, This is John the Baptist: he is raised from the dead, and therefore miracles

work in him.

14. And king Herod heard of him, (for his name had become celebrated,) and said,

John, who baptized, hath risen from the dead, and therefore miracles are performed

by him. 15. Others said, It is Elijah; and others said, It is a prophet, or as one of the

prophets. 16. But when Herod heard that, he said, It is John whom I beheaded, he

hath rasen from the dead.

7. Now Herod the tetrarch heard of all that was done by him, and was perplexed,

because it was said by some that Christ had risen from the dead; 8. And by some,

that Elijah had appeared; and by others, that one of the ancient prophets had risen

again. 9. And Herod said, John have I beheaded, but who is this of whom I hear such

things? And he desired to see him.

The reason why the Evangelists relate this occurrence is, to inform us that the

name of Christ was universally celebrated, and, therefore, the Jews could not be

excused on the plea of ignorance. Many might otherwise have been perplexed by

this question, "How came it that, while Christ dwelt on the earth, Judea remained in a

profound sleep, as if he had withdrawn into some corner, and had displayed to none

his divine power?" The Evangelists accordingly state, that the report concerning him

was everywhere spread abroad, and penetrated even into the court of Herod.

2. And said to his servants. From the words of Luke it may be inferred, that Herod

did not of his own accord adopt this conjecture, but that it was suggested to him by

a report which was current among the people. And, indeed, I have no doubt that the

hatred which they bore to the tyrant, and their detestation of so shocking a murder,

gave rise, as is commonly the ease, to those rumors. It was a superstition deeply

rooted, as we have formerly mentioned, in the minds of men, that the dead return

JOHN CALVIN

to life in a different person. Nearly akin to this is the opinion which they now adopt,

that Herod, when he cruelly put to death the holy man, was far from obtaining what

he expected; because he had suddenly risen from the dead by the miraculous power

of God, and would oppose and attack his enemies with greater severity than ever.

Mark and Luke, however, show that men spoke variously on this subject: some

thought that he was Elijah, and others that he was one of the prophets, or that he

was so eminently endued with the gifts of the Spirit, that he might be compared to

the prophets. The reason why they thought that he might be Elijah, rather than any

other prophet, has been already stated. Malachi having predicted (4:5,6) that Elijah

would come to gather the scattered Church, they misunderstood that prediction as

relating to the person of Elijah, instead of being a simple comparison to the following

effect: "That the coming of Messiah may not be unknown, and that the people may

not remain ignorant of the grace of redemption, there will be an Elijah to go before,

like him who of old raised up that which was fallen, and the worship of God which had

been overthrown. He will go before, by a remarkable power of the Spirit, to proclaim

the great and dreadful day of the Lord." The Jews, with their usual grossness of

interpretation, had applied this to Elijah the Tishbite, (1 Kings 17:1,) as if he were to

appear again and discharge the office of a prophet. Others again conjecture, either

that some one of the ancient prophets had risen, or that he was some great man,

who approached to them in excellence.

It was astonishing that, amidst the diversity of views which were suggested, the

true interpretation did not occur to any one; more especially as the state of matters

at that very time directed them to Christ. God had promised to them a Redeemer,

who would relieve them when they were distressed and in despair. The extremity of

affliction into which they had been plunged was a loud call for divine assistance. The

Redeemer is at hand, who had been so clearly pointed out by the preaching of John,

and who himself testifies respecting his office. They are compelled to acknowledge

that some divine power belongs to him, and yet they fall into their own fancies, and

change him into the persons of other men. It is thus that the world is wont, in base

ingratitude, to obliterate the remembrance of the favors which God has bestowed.

With respect to Herod himself, as I hinted, little ago, the conjecture that John had

risen did not at first occur to himself; but as bad consciences are wont to tremble

and hesitate, and turn with every wind, he readily believed what he dreaded. With

such blind terrors God frequently alarms wicked men; so that, after all the pains they

take to harden themselves, and to escape agitation, their internal executioner gives

them no rest, but chastises them with severity.

And therefore miracles work in him. We naturally wonder what reasoning could

have led them to this conclusion. John had performed no miracle during the whole

course of his preaching. There appears to be no probability, therefore, in the con-

jecture, that it was John whom they saw performing extraordinary miracles. But

they imagine that miracles are now performed by him for the first time, in order to

prove his resurrection, and to show that the holy prophet of God had been wickedly

put to death by Herod, and now came forward with a visible and divine protection,

that no man might afterwards venture to assail him. They think that miracles work

HARMONY OF THE EVANGELISTS

({ἐνεζγοῦσιν}) in him; that is, are powerfully displayed, so as to give him greater

authority, and make it evident that the Lord is with him.

Matthew 14:3-12; Mark 6:17-29

Matthew 14:3-12

Mark 6:17-29

3. For Herod had seized John, and bound him, and put him in prison, on account

of Herodias, the wife of his brother Philip. 4. For John said to him, It is not lawful

for thee to have her. 5. And though he wished to put him to death, he feared the

multitude, because they accounted him a prophet. 6. But when Herod's birthday

was kept, the daughter of Herodias danced before the company, and pleased Herod.

7. And therefore he promised with an oath, that he would give her whatever she

would ask. 8. But she, after having been instructed by her mother, said Give me

here in a dish the head of John the Baptist. 9. And the king was sorry, yet on account

of the oath, and of those who sat with him at table, he commanded that it should

be given. 10. And he sent and beheaded John in the prison. 11. And his head was

brought in a dish and given to the girl, and she carried it to her mother. 12. And his

disciples came and carried away the body, and buried it, and went and told Jesus.

17. For Herod himself had sent, and seized John, and bound him in prison, on

account of Herodias, the wife of his brother Philip, because he had married her. 18.

For John said to Herod, It is not lawful for thee to have thy brother's wife. 19. And

Herodias lay in wait for him, and wished to kill him, and could not. 20. For Herod

dreaded John, knowing that he was a just and holy man, and observed him, and,

having heard him, did many things, and heard him gladly. 21. And when a convenient

day came, when Herod on his birthday made a supper to the nobles, and captains,

and distinguished men of Galilee; 22. And when the daughter of Herodias entered,

and danced, and pleased Herod, and those who sat at table with him, the king said

to the girl, Ask any thing from me, 959 and I will give it to thee. 23. And he swore

to her, Whatever thou shalt ask of me, I will give to thee, even to the half of my

kingdom. 24. But she went out and said to her mother, What shall I ask? And she

said, The head of John the Baptist. 25. And she went in immediately with haste to

the king, and asked, saying, I wish that thou wouldst give to me immediately in a

959"Demande-moy ce que tu voudras;" — "ask of me what thou wilt."

HARMONY OF THE EVANGELISTS

dish the head of John the Baptist. 26. And the king being sorry on account of the

oath, and of those who sat at table with him, would not refuse her. 960 27. And he

immediately sent a spearman, 961 and commanded that his head should be brought:

and he went, and beheaded him in the prison. 28. And he brought his head in a dish,

and gave it to the girl, and the girl gave it to her mother. 29. And when his disciples

heard of this, they carne and carried off his body, and laid it in a tomb.

This narrative is at present omitted by Luke, because he had explained it on a

former occasion; and for my own part, as I am unwilling to annoy my readers by

writing the same thing twice, I shall handle this passage with greater brevity 962 The

Evangelists relate that John was seized, because he had openly condemned Herod

for carrying off Herodias, and for his incestuous marriage with her. Josephus assigns

a different reason, namely, that Herod, dreading on his own account a change of

affairs, regarded John with suspicion, (Ant. 18. 5:2;) and it is possible that this

may have been the pretext on which the tyrant excused his crime, or that such a

report may have been in circulation; for it frequently happens that various motives

are assigned for unjust violence and cruelty. The true state of the fact, however, is

pointed out by the Evangelists: Herod was offended at the holy man, because he

had been reproved by him.

Josephus is mistaken in supposing that Herodias was carried off, not from his

brother Philip, but from Herod, King of Chalcis, his uncle, (Ant. 18:5:4.) For not only

was the crime still recent when the Evangelists wrote, but it was committed before

the eyes of all. What is elsewhere stated by Josephus, (Ant. 18:4:6,) that Philip was

a person of amiable dispositions, emboldened Herod, I have no doubt, to expect

that an outrage committed on a mild, gentle, and peaceable man, would pass with

impunity. Another probable conjecture may be mentioned. There is greater reason

to suppose that Herodias was married to her uncle Philip than to her grand-uncle,

her grandfather's brother, who must have been at that time in the decrepitude of

old age. Now Herod Antipas (who is here mentioned) and Philip were not brothers by

the same mother; for Herod was the son of Marthaca, third wife of Herod the Great,

and Philip was the son of Cleopatra. 963

To return to the Evangelists, they tell us that John was thrown into prison, be-

cause he had reproved Herod's crime with greater freedom than the ferocity of the

tyrant would endure. The atrocious character of the deed was in itself sufficiently

detestable and infamous; for not only did he keep in his own house another man's

wife, whom he had torn away from lawful wedlock, but the person on whom he had

committed this outrage was his own brother. When, in addition to this, he is freely

reproved by John, Herod has some reason to fear that sedition will suddenly break

out. His lust did not allow him to correct his fault; but having imprisoned the prophet

960"Le roy estant fort marri, ne la voulut point' toutesfois' esconduire ou reietter;" — "The king being very angry, did not wish, however, to deny or refuse her."

961"Ainsi envoy, incontinent le bourreau;" —"so he immediately sent the executioner." 962The allusion is to his exposition of Luke iii. 19, 20, which will be found in Harmony, vol. 1. p. 222. — Ed.

963"The apparent discrepancy between Josephus and the sacred historians is removed, as was formerly suggested, (Harmony, vol. 1. p. 223, n. 1,) by a hypothesis which appears to be generally admitted, that the name of the person in question was Herod-Philip. — Ed.

JOHN CALVIN

of God, he promises to himself repose and liberty. 964

Ignorance of history has led many persons into a fruitless debate; "Have I a right

to marry the woman who was formerly married to my brother?" Though the modesty

of nature recoils from such a marriage, 965 yet John condemns the rape still more

than the incest; for it was by violence or by stratagem 966 that Herod had deprived

his brother of his lawful wife: and otherwise it would have been less lawful for him to

marry his niece than to marry his brother's widow. There cannot be a doubt, that a

crime so flagrant was universally blamed. But others loaded Herod with their curses

in his absence. John alone comes into his presence, and reproves him boldly to his

face, if by any means he may be brought to repentance. Hence we learn with what

unshaken fortitude the servants of God ought to be armed when they have to do

with princes; for in almost every court hypocrisy and servile flattery are prevalent;

and the ears of princes, having been accustomed to this smooth language, do not

tolerate any voice which reproves their vices with any severity. But as a prophet

of God ought not to overlook so shocking a crime, John steps forward, though a

disagreeable and unwelcome adviser, and, rather than fail in his duty, scruples not

to incur the frown of the tyrant, even though he knew Herod to be so strongly held

by the snares of the prostitute, that he could scarcely be moved from his purpose.

5. And though he wished to put him to death. There is some appearance of con-

tradiction between the words of Matthew and Mark: for the former says that Herod

was desirous to commit this shocking murder, but was restrained by the fear of the

people; while the latter charges Herodias alone with this cruelty. But the difficulty is

soon removed. At first Herod would have been unwilling, if a stronger necessity had

not compelled him reluctantly to do so, to put to death the holy man; because he

regarded him with reverence, and, indeed, was prevented by religious scruples from

practising such atrocious cruelty against a prophet of God; and that he afterwards

shook off this fear of God, in consequence of the incessant urgency of Herodias; but

that afterwards, when infuriated by that demon he longed for the death of the holy

man, he was withheld by a new restraint, because he dreaded on his own account a

popular commotion. And here we must attend to the words of Mark, Herodias lay in

wait for him; 967 which imply, that as Herod was not of himself sufficiently disposed

to commit the murder, she either attempted to gain him over by indirect wiles, or

labored to find some secret method of putting the holy man to death. I am more

disposed to adopt the former view, that she employed stratagems for influencing

the mind of her husband, but did not succeed, so long as Herod was prevented by

remorse of conscience from pronouncing sentence of death on the holy man. Next

followed another fear that the business of his death should excite the people to some

insurrection. But Mark glances only at what prevented Herod from yielding imme-

964"Il se fait accroire qu'il sera en repos, et qu'il pourra continuer sa meschancete sans aucune crainte;" — "he makes himself believe that he will be at ease, and that he will have it in his power to continue his wickedness without any dread."

965"Combien que l'honneste naturelle condamne un tel marriage;" — "though natural decency condemns such a marriage."

966"Ou par force et violence, ou par quelque ruse et moyen subtil;" — "either by force and violence, or by some trick and cunning method."

967"Herodias cherchoit occasion;" — "Herodias sought an opportunity."

HARMONY OF THE EVANGELISTS

diately to the entreaties of the prostitute; for Herodias would have wished that, as

soon as John was thrown into prison, he should be privately executed. Herod, on

the contrary, reverenced the holy man, so far as even to comply willingly with his

advises: Herod feared John Now the fear which is here mentioned, was not a dread

arising from a mistaken opinion, as we dread those who have obtained some author-

ity over us, though we reckon them to be unworthy of the honor. But this fear was

a voluntary respect; for Herod was convinced that he was a holy man and a faithful

servant of God, and therefore did not dare to despise him. 968 And this deserves our

attention; for though John knew by experience that it was, in many respects, advan-

tageous for him to have some share in the good wishes of the tetrarch, 969 yet he

was not afraid to offend him, when he could find no other way of securing that favor,

than by wickedly conniving at a known and disgraceful crime. He might indeed have

protested that he did not at all consult his private interests, and that he had no other

object in view than the public advantage; for it is certain that he requested nothing

from motives of ambition 970 but that Herod yielded to his holy counsels, which had

a reference to the lawful administration of the kingdom. But as he perceives that he

has no right to accept this kind of compensation, 971 which would procure for him

some kind offices by betraying the truth, he chooses rather to turn a friend into an

enemy than to encourage, by flattery or silence, an evil which he is laid under the

necessity of reproving with severity.

John has thus, by his example, furnished an undoubted rule for pious teachers,

not to wink at the faults of princes, so as to purchase their favor at this price, how

advantageous soever that favor might appear to be to the public interests. 972 In

Herod, on the other hand, the Spirit of God exhibits, as in a mirror, how frequently

it happens that those who do not sincerely worship God are nevertheless willing,

in some measure, to obey His commands, provided that He will grant them some

indulgence or abatement. But whenever they are hard pressed, they throw off the

yoke, and break out not only into obstinacy, but into rage. There is no reason, there-

fore, why they who comply with many sound advises should be well satisfied with

themselves, till they have learned to yield and surrender themselves unreservedly

to God.

6. And when Herod's birthday was kept. The Evangelists now begin to relate the

stratagem by which Herodias at length succeeded in a design which she had long

meditated, the taking away of John's life. The opportunity was afforded to her by

968"Estoit aucunement contreint en soy mesme de luv porter l'honneur, et ne l'osoit pas mespriser;" — "was somewhat constrained in himself to bear respect towards him, and did not dare to despise him."

969"Qu'il eust quelque entree en la Cour, et que le Roy l'eust aucunement agreable;" — "that he should have some access to the Court, and that the King should be somewhat favorable to him."

970"Qu'il n'a rien demande au Roy pour se faire valoir, ou pour monstrer son credit;" — "that he asked nothing from the King to put himself forward, or to display his influence."

971"Que ceste facon de compensation n'est point honneste, ne selon Dieu;" — "that this kind of compensation is not honorable, nor according to God."

972"Encore qu'ils ne la cherchent point pour leur regard particulier, mais seulement pour avoir occasion de profiter plus en d'autres endroits;" —"even though they do not seek it for their private interest, but solely in order to have an opportunity of doing more good in other respects."

JOHN CALVIN

an annual festival, when Herod was celebrating his birthday. It is scarcely possible

that such magnificent preparations should not draw luxury, pride, unbridled merri-

ment, and other crimes, and likewise many other evils, along with them. Not that

there is any thing wrong in the mere act of preparing an expensive banquet; but

such is the tendency of the human mind to licentiousness, that when the reins are

loosened, they quickly go astray. The ancient custom of observing a birthday every

year as an occasion of joy cannot in itself be disapproved; for that day, as often as

it returns, reminds each of us to give thanks to God, who brought us into this world,

and has permitted us, in his kindness, to spend many years in it; next, to bring to

our recollection how improperly and uselessly the time which God granted to us has

been permitted to pass away; and, lastly, that we ought to commit ourselves to the

protection of the same God for the remainder of our life.

But nothing is so pure that the world shall not taint it with its own vices. A birthday,

which ought to have been held sacred, is profaned by the greater part of men with

disgraceful abuses; and there is scarcely a single entertainment at all costly that is

free from wicked debauchery. First, men drink more freely; next, the door is opened

to filthy and immodest conversation; and, lastly, no moderation is observed. This

was the reason why the patriarch Job was in the habit of offering sacrifices, while

his sons were feasting alternately in each other's houses, (Job 1:5.) It was because

he thought that, when the guests invite one another to mirth, they are far from

maintaining due moderation, and sin in a variety of ways.

Thus it happened that Herod, intending to give a rich entertainment to his guests,

permitted his wife's daughter to dance. Hence, too, it appears what sort of discipline

existed at his court; for, though most people at that time thought themselves at

liberty to dance, yet for a marriageable young woman to dance was a shameful

display of the impudence of the strumpet. But the unchaste Herodias had moulded

her daughter Salome to her own manners in such a manner that she might not bring

disgrace upon her. 973 And what was the consequence? The wicked murder of a

holy prophet. The heat of wine had such an influence on Herod, that, forgetting

gravity and prudence, he promised to a dancing girl, that he would give her even

to the half of his kingdom. A shameful example truly, that a drunken king not only

permits himself to behold with approbation a spectacle 974 which was disgraceful

to his family, but holds out such a reward! Let us therefore learn to be careful in

anticipating and resisting the devil, lest he entangle us in such snares.

Mark 6:24. And she went out, and said to her mother We need not wonder

that Herodias attached so much importance to John's death. 975 The conjecture

thrown out by some—that she was actuated by revenge,—is not at all probable. It

was rather the dread of being cast off that inflamed and tormented her; as it usually

happens that, when adulterers are visited with feelings of uneasiness, they become

ashamed of their own lust. But she hoped that this crime would bind Herod more

973"Si elle eust mieux fallu que sa mere;" — "if she were more highly esteemed than her mother."

974"Non seulement prend plaisir a un fol passe-temps;" — "not only takes pleasure in a foolish pastime."

975"De ce qu' Herodias a estime un grand avantage pour elle de faire mourir Iean;" — "that Herodias reckoned it a great advantage to her to put John to death."

HARMONY OF THE EVANGELISTS

closely to her than ever, if the disgrace of a pretended marriage were washed out by

the blood of the prophet. That her power might be more secure for the future, she

longed for the death of that man whom she imagined to be her only opponent; and

this shows us the wretched anxiety by which a bad conscience is always tormented.

John was detained in prison, and the haughty and cruel woman might have issued

orders that no man should converse with or approach him; and yet she has no rest,

but is oppressed with anxiety and alarm, till the prophet be removed out of the way.

This likewise serves to show the power of the word of God, that the voice of the holy

man, even when shut up in prison, wounds and tortures in the keenest manner the

mind of the king's wife. 976

26. And the king being sorry. His heart, as we have said, was no longer influenced

by religious sentiments; but, foreseeing the detestation that will be excited by such

a crime, he dreads both the loss of character and positive harm, and consequently

repents of his levity. And yet he has not the courage to give a refusal to a dancing girl,

lest he should incur the reproach of unsteadiness; as if it were more dishonorable

to retract a rash and foolish promise than to persist in a heinous crime. With the

wonted vanity of kings, he does not choose that what he has once uttered shall be

recalled, and orders that the prophet shall be instantly slain. We infer that Herod

was at that time supping in the castle of Macherus, where, Josephus tells us, John

was imprisoned, (Ant. 18. 5:2.)

On account of the oath, and of those who sat at table with him. It deserves our

attention that the Evangelists state this to be the reason of his grief; and hence we

infer that, though he had sworn a hundred times, yet if there had been no witness,

he would not have held by his oath. No inward feelings of religion constrained Herod

to do this, but the mere love of power drove him headlong; for he reckoned that

he would sink in the estimation of those who were present, if he did not fulfill his

engagement. Thus it frequently happens that ungodly men fail to perform their duty,

because they do not look to God, but are only intent on this object, that they may

not incur the reproaches of men. 977 But though Herod had kept before his eyes the

sacredness of an oath alone, and not the dread of the opinion of men, he committed

a more heinous offense in fulfilling a foolish promise than if he had violated his oath.

First, he was deeply in fault for such haste in swearing; for the design of an oath is

to confirm a promise in a doubtful matter. Next, when it appeared that he could not

be relieved from his engagement without involving himself in an aggravated crime,

he had no right to implicate the sacred name of God in such wickedness; for what

could be more at variance with the nature of God than to lend his countenance to a

shocking murder? If a private loss is at stake, let him who has made a rash oath suffer

the punishment of his folly; but, when a man has taken the name of God in vain, let

him beware of doubling his guilt by employing this as a pretense for committing some

enormous crime. Hence it follows, that monastic vows, which are attended by open

impiety, do not bind the conscience any more than the enchantments of magicians;

976"Ne laisse pas d'espouvanter asprement, et navrer au vif le coeur de ceste femme;" — "fails not vehmently to alarm and cut to the quick the heart of the woman."

977"Et ne se soucient seulement que d'eviter le blasme et la moquerie des hommes;"— "and are only anxious to avoid the censure and ridicule of men."

JOHN CALVIN

for it is not the will of God that his sacred name shall give support to what is sinful.

But this passage teaches us, that we ought to beware of making promises without

consideration; and next, that lightness must not be followed by obstinacy.

28. And gave it to the girl. It was an additional aggravation of this detestable

crime, that the head of the holy man was made, after his death, a matter of sport.

But in this way the Lord sometimes gives up his people to the pride of wicked men, till

he at length makes it evident that their blood is precious in his sight (Psalm 116:15.)

Herodias is delighted with the thought of having gained her wicked purpose, and

cruelly triumphs over her reprover; but when afterwards, stripped of her wealth,

and not only deprived of the title of queen, but driven from her native country, and

destitute of all means of support, she dragged out a wretched life in poverty and

banishment, she presented a spectacle gratifying to angels and to all good people.

When we perceive that the guests are compelled to pollute their eyes by beholding

this detestable exhibition, let us learn from it, that those who sit at the tables of

kings are often involved in many crimes; for, granting that the table is not stained

by murder, every thing partakes so largely of all sorts of wickedness, that they who

approach to it must be at least given up to debauchery.

29. His disciples came. One thing only remained to complete the woman's cru-

elty. It was, to leave the corpse of the holy man unburied; for there is reason to

believe that, when his disciples performed this duty, the attendants of the tyrant

had thrown out the corpse. Though the honor of burial is of no importance to the

dead, yet it is the will of the Lord that we should observe this ceremony as a token of

the last resurrection; and therefore God was pleased with the carefulness which was

manifested by the disciples, when they came to commit to the tomb the body of their

master. Moreover, it was an attestation of their piety; for in this way they declared

that the doctrine of their master continued to have a firm hold of their hearts after

his death. This confession was therefore worthy of praise, more especially as it was

not without danger; for they could not do honor to a man who had been put to death

by the executioner without exciting against themselves the rage of the tyrant.

Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17

Matthew 14:13-21; Mark 6:30-44;

Luke 9:10-17

Matthew 14:13-21

Mark 6:30-44

Luke 9:10-17

13. When Jesus heard this, he departed thence to a ship to a desert place apart;

and when the multitudes heard it, they followed him on foot out of the cities. 14.

And Jesus, when leaving (the ship,) saw a great multitude, and was moved with

compassion towards them, and healed of such of them as were diseased. 15. And

when the evening was drawing on, his disciples came to him, saying, It is a desert

place, and the time is now past: send the multitudes away, that they may go into the

village, and purchase victuals for themselves. 16. And Jesus said to them, It is not

necessary that they should go away: give you to them something to eat. 17. And

they say to him, We have nothing here but five loaves and two fishes. 18. And he

said, Bring them hither to me. 19. And he commanded the multitudes to sit down

on the grass, and, taking the five loaves and the two fishes, and raising his eyes

to heaven, he blessed. 978 And when he had broken the loaves, he gave them to

the disciples, and the disciples to the multitudes. 20. And they all ate, and were

satisfied, and carried away what remained of the fragments 979 twelve baskets full.

21. And they who had eaten were nearly five thousand men, besides women and

children.

30. And the Apostles assembled to Jesus, and related to him all things, both what

they had done and what they had taught. 980 31. And he said to them, Come you

apart into a desert place, and rest for a little. For there were many who were coming

and going, so that there was not even leisure to take food. 981 . 32. And he went

into a desert place by ship apart. 33. And the multitude saw them departing, and

978"Rendit graces;" — "gave thanks." 979"Puis recueillerent le residu des pieces des pains;" — "then gathered what was left of the pieces of bread."

980"Tout ce qu'ils avoyent fait et enseigne;" — "all that they had done and taught." 981"Tellement qu'ils n'avoyent pas mesmes loisir de manger;" — "so that they had not even leisure to eat."

JOHN CALVIN

many recognized him, and ran hither on foot out of all the cities, and went before

them, and came together to him. 34. And Jesus, as he was leaving (the ship,) saw a

great multitude, and was moved with compassion towards them, because they were

as sheep not having a shepherd, and he began to teach them many things. 35. And

when a great part of the day was already past, his disciples came to him, saying, It

is a desert place, and the day is now far advanced. 36. Send them away, that they

may go into the surrounding towns and villages and purchase bread for themselves;

for they having nothing to eat. 37. And he answering said to them, Give you to

them something to eat. And they said to him Shall we go and purchase bread for

two hundred pence, and give them something to eat? 38. And he said to them,

How many loaves have you? Go and see. And when they knew, they say, Five, and

two fishes. 39. And he commanded them to make them all sit down, arranging the

guests on the green grass. 40. And they sat down, arranged in hundreds, and fifties.

41. And when he had taken the five loaves and the two fishes, raising his eyes to

heaven, he blessed, 982 and brake the loaves, and gave to the disciples to set before

them, and divided the two fishes among them all. 42. And they all ate, and were

satisfied. 43. And they carried away twelve baskets full of the fragments and of the

fishes. 44. Now they who had eaten were about five thousand men.

10. And the Apostles, having returned, 983 related to him all that they had done.

And he took them, and withdrew apart into a desert place, near a city which is called

Bethsaida. 11. And when the multitudes knew it, they followed him; and he received

them, and spoke to them about the kingdom of God, and healed those who needed

healing. 12. And the day began to decline; and the twelve approached and said to

him, Send away the multitudes, that they may go into the neighboring towns and

villages, and procure food; for we are here in a desert place. 13. And he said to

them, Give you to them something to eat. And they said, We have no more than

five loaves and two fishes; unless we go and buy food for all this people. 14. Now

they were about five thousand men. And he saith to his disciples, Make them sit

down, fifty in each division. 15. And they did so, and made them all sit down. 16.

And, taking the five loaves and the two fishes, he raised his eyes to heaven, and

blessed them, and broke them, 984 and gave them to the disciples to set before the

multitude. 17. And they all ate, and were satisfied; and there was carried away what

was left of the fragments twelve baskets.

Matthew 14:13. When Jesus heard it. John, who relates the same narrative,

does not mention the reason why Jesus crossed over to the opposite bank, (6: 5.)

Mark and Luke differ somewhat from Matthew; for they describe the occasion of

the journey to have been to give some repose to his disciples, after that they had

returned from their embassy. But there is no contradiction here; for it is possible

that he intended to withdraw his disciples into a desert place, in order that he might

be more at leisure to train them for higher labors, and that, about the same time,

an additional reason arose out of the death of John. Minds which were still feeble

982"Rendit graces;" — "gave thanks." 983"Quand les Apostres furent retournez;" — "when the Apostles were returned." 984"Les benit, et les rompit."

HARMONY OF THE EVANGELISTS

might have been terrified by the death of John, learning from the melancholy end of

that eminent prophet what condition awaited them all. Certainly, as it was formerly

related that, when John was imprisoned, Christ removed from Herod's territory, in

order to avoid his fury for the time, so we may now infer that Christ, in order to keep

his trembling disciples at a distance from the flame, withdrew into a desert place.

How long the Apostles were employed in their first embassy it is not in our power

to determine; for the Evangelists, as we have formerly remarked, either did not

attend to dates, or did not observe them with great exactness. I think it highly

probable that their commission to proclaim the kingdom of Christ was not confined

to a single occasion, but that, as opportunities were offered, they either repeated

their visit to some places, or went to others after a lapse of time. The words, they

came together to him, I look upon as meaning that ever afterwards they were his

constant attendants; as if the Evangelist had said, that they did not leave their Master

so as to be individually and constantly employed in the ordinary office of teaching,

but that, having discharged a temporary commission, they went back to school to

make greater advances in learning.

They followed him on foot out of the cities. Though Christ, who foresaw all things

before they happened, was in no respect ignorant of what would take place, yet he

wished, as a man, to forewarn his disciples, that the fact might testify the anxiety

which he had about them. The vast crowd that had assembled shows how widely his

fame was spread in every direction: and this left the Jews without excuse in depriving

themselves, by their own carelessness, of the salvation which was offered to them;

for even out of this great multitude, which was inflamed by a sudden zeal to follow

Christ, it is evident from what is stated by John, (6:66, 12:37) that not more than a

very small number yielded a true and steady adherence to his doctrine.

14. He was moved with compassion towards them. The other two Evan-

gelists, and particularly Mark, state more clearly the reason why this compas-

sion ({συμπάθεια}) was awakened in the mind of Christ. It was because he saw

famishing souls, whom the warmth of zeal had carried away from their homes

and led into a desert place This scarcity of teaching indicated a wretched state of

disorder; and accordingly Mark says that Jesus was moved with compassion towards

them, because they were as sheep not having a shepherd Not that, as to his Divine

nature, he looked upon them all as sheep, but that, as man, he judged according to

the present aspect of the case. It was no small manifestation of piety that they left

their own homes, and flocked in crowds to the Prophet of God, though he purposely

concealed himself from them. Besides, it ought to be remarked, that Christ was

mindful of the character which he sustained; for he had been commanded to

discharge the duties of a public teacher, and was therefore bound to look upon all

the Jews, for the time being, as belonging to the flock of God and to the Church, till

they withdrew from it.

So strongly was Christ moved by this feeling of compassion, that though, in com-

mon with his disciples, he was fatigued and almost worn out by uninterrupted toil,

he did not spare himself. He had endeavored to obtain some relaxation, and that on

his own account as well as for the sake of his disciples; but when urgent duty calls

JOHN CALVIN

him to additional labor, he willingly lays aside that private consideration, 985 and

devotes himself to teaching the multitudes. Although he has now laid aside those

feelings which belonged to him as a mortal man, yet there is no reason to doubt that

he looks down from heaven on poor sheep that have no shepherd, provided they

ask relief of their wants. Mark says, that he began to teach them MANY things; that

is, he spent a long time in preaching, that they might reap some lasting advantage.

Luke says, that he spoke to them concerning the Kingdom of God, which amounts to

the same thing. Matthew makes no mention of any thing but miracles, because they

were of great importance in establishing Christ's reputation; but it may naturally

be concluded that he did not leave out doctrine, which was a matter of the highest

importance.

15. When the evening was drawing on. The disciples had now lost their object,

and they see that Christ is again absorbed in teaching, while the multitudes are so

eager to receive instruction that they do not think of retiring. They therefore advise

that for the sake of attending to their bodily wants, Christ should send them away

into the neighboring villages. He had purposely delayed till now the miracle which he

intended to perform; first, that his disciples might consider it more attentively, and

might thus derive from it greater advantage; and next, that the very circumstance of

the time might convince them that, though he does not prevent, and even does not

immediately supply, the wants of his people, yet he never ceases to care for them,

but has always at hand the assistance which he affords at the very time when it is

required.

16. Give you to them something to eat. As a fuller exposition of this miracle will

be found at the sixth chapter of John's Gospel, instead of troubling my readers with a

repetition of what I have said, I would rather send them to that exposition; but rather

than pass over this passage entirely, I shall offer a brief recapitulation. Hitherto

Christ had bestowed his whole attention on feeding souls, but now he includes within

his duties as a shepherd the care even of their bodies. And in this way he confirms

his own saying, that to those who

seek the kingdom of God, and his righteousness,

all other things will be added, (Matthew 6:33.)

We have no right, indeed, to expect that Christ will always follow this method of

supplying the hungry and thirsty with food; but it is certain that he will never permit

his own people to want the necessaries of life, but will stretch out his hand from

heaven, whenever he shall see it to be necessary to relieve their necessities. Those

who wish to have Christ for their provider, must first learn not to long for refined

luxuries, but to be satisfied with barley-bread.

Christ commanded that the people should sit down in companies; and he did so,

first, that by this arrangement of the ranks the miracle might be more manifest; sec-

ondly, that the number of the men might be more easily ascertained, and that, while

they looked at each other, they might in their turn bear testimony to this heavenly

favor. Thirdly, perceiving that his disciples were anxious, he intended to make trial of

985"Mettant arriere ceste consideration particuliere de donner repos au corps;"— "setting aside that private consideration of giving rest to the body."

HARMONY OF THE EVANGELISTS

their obedience by giving them an injunction which at first sight appeared to be ab-

surd; for, as no provisions were at hand, there was reason to wonder why Christ was

making arrangements that resembled a feast. To the same purpose is what follows,

that he gave them the loaves, in order that in their hands the astonishing increase

might take place, and that they might thus be the ministers of Christ's divine power;

for as if it had been of small importance that they should be eye-witnesses, Christ

determined that his power should be handled by them. 986 Two hundred pence,

according to the computation of Budaeus, are worth about thirty-four French livres; 987 and so when the disciples speak of what is sufficient for them, that every one

of them may take a little, they calculate at the rate of a farthing for each individual.

Forming so high an estimate of the sum of money that would be required to purchase

bread barely sufficient for procuring a morsel to the people, they are entitled to no

small praise for their obedience, when they implicitly comply with the command of

Christ, and leave the result to his disposal.

19. He blessed. In this passage, as in many others, blessing denotes thanksgiv-

ing. Now Christ has taught us, by his example, that we cannot partake of our food

with holiness and purity, unless we express our gratitude to God, from whose hand

it comes to us. Accordingly, Paul tells us, that every kind of food which God bestows

upon us is sanctifed by the word of God and prayer, (1 Timothy 4:5;) by which he

means, that brutal men, who do not regard by faith the blessing of God, and do not

offer to him thanksgiving, corrupt and pollute by the filth of their unbelief all that is

by nature pure; and, on the other hand, that they are corrupted and defiled by the

food which they swallow, because to unbelievers nothing is clean. Christ has there-

fore laid down for his followers the proper manner of taking food, that they may not

profane their own persons and the gifts of God by wicked sacrilege.

Raising his eyes towards heaven. This expresses warm and earnest supplication.

Not that such an attitude is at all times necessary when we pray, but because the Son

of God did not choose to disregard the outward forms which are fitted to aid human

weakness. It ought also to be taken into account, that to raise the eyes upwards is

an excitement well fitted to arouse us from sloth, when our minds are too strongly

fixed on the earth.

20. And carried away what was left. The fragments that remained after satisfying

so vast a multitude of men were more than twelve times larger in quantity than what

was at first put into their hands, and this contributed not a little to the splendor of the

miracle. In this way all came to know that the power of Christ had not only created

out of nothing the food that was necessary for immediate use, but that, if it should be

986"Car Christ ne se contentant point de leur faire voir de leurs propres yeux sa vertu, a voulu mesme qu'elle passast par leurs mains, et qu'ils la touchassent;"— "for Christ, not satisfied with making them see his power with their own eyes, determined even that it should pass through their hands, and that they should touch it."

987The value of a livre was so much affected both by time and by place, that it is not easy to determine with exactness how it was rated by Budaeus or Calvin. Most probably, the reference is to la livre Parisis, which was three times the value of a franc, or about two shillings and sixpence sterling; and thirty-four of these would amount to four pounds, five shillings, sterling. Now reckoning the Roman denarius, or the eighth part of an ounce of silver, to be worth sevenpence halfpenny of our own money, une livre Parisis must have been equal to four denarii, and therefore two hundred denarii must have been worth—not thirty-four but fifty livres Parisis, or six pounds, five shillings, sterling.—Ed.

JOHN CALVIN

required, there was also provision for future wants; and, in a word, Christ intended

that, after the miracle had been wrought, a striking proof of it should still remain,

which, after being refreshed by food, they might contemplate at leisure.

Now though Christ does not every day multiply our bread, or feed men without

the labor of their hands or the cultivation of their fields, the advantage of this nar-

rative extends even to us. If we do not perceive that it is the blessing of God which

multiplies the corn, that we may have a sufficiency of food, the only obstacle is, our

own indolence and ingratitude. That, after we have been supported by the annual

produce, there remains seed for the following year, and that this could not have hap-

pened but for an increase from heaven, each of us would easily perceive, were he

not hindered by that very depravity which blinds the eyes both of the mind and of

the flesh, so as not to see a manifest work of God. Christ intended to declare that,

as all things have been delivered into his hands by the Father, so the food which we

eat proceeds from his grace.

Matthew 14:22-33; Mark 6:45-52

Matthew 14:22-33

Mark 6:45-52

22. And immediately Jesus constrained his disciples to embark, and to go before

him to the opposite bank, till he had sent away the multitudes. 23. And when he had

sent away the multitudes, he went up into a mountain alone to pray; and when the

evening came, he was there alone. 24. But the ship was now in the midst of the sea,

tossed with waves; for the wind was contrary. 25. And about the fourth watch of the

night Jesus came to them, walking on the sea. 26. And when the disciples saw him

walking on the sea, they were terrified, saying, It is an apparition, and cried out for

fear. 27. But immediately Jesus spoke to them, saying, Take courage; it is I, be not

afraid. 28. And Peter replying to him said, Lord, if it be thou, bid me come to thee on

the water. 29. And he said, Come. And when Peter had come down out of the ship,

he walked on the water, to go to Jesus. 30. But when he perceived the wind to be

boisterous, he was afraid; and when he began to sink, he cried, saying, Lord, save

me. 31. And immediately Jesus stretched out his hand and caught him, and said to

him, O man of little faith, why didst thou doubt? 32. And when they had entered

into the ship, the wind ceased. 33. Then they that were in the ship approached and

worshipped him, saying, Truly thou art the Son of God.

45. And immediately he constrained his disciples to embark, and to go before

him, across the lake, to Bethsaida, while he sent away the multitude. 46. And when

he had sent them away, he went into the mountain 988 to pray. 47. And when the

evening came, the ship was in the midst of the sea, and he was alone on the land. 48.

And he saw that they had difficulty in rowing, (for the wind was contrary to them;)

and about the fourth watch of the night he came to them, walking on the sea, and

intended to pass by them. 49. But when they saw him walking on the sea, they

thought that it was an apparition, and cried out; 50. For they all saw him, and were

alarmed. And immediately he spoke to them, and said to them, Take courage; it is I,

be not afraid. 51. And he went up to them into the ship, and the wind ceased; and

988"En la montagne."

JOHN CALVIN

they were greatly astonished within themselves beyond measure, and wondered.

52. For they had not understood about the loaves; for their heart was blinded. 989

Matthew 14:22. And immediately Jesus constrained his disciples They must

have been constrained; for they would never, of their own accord, have left him, and

gone to the other side. Now in this they testify their great veneration for him, when,

contrary to their own opinions, they yield to his command and obey it. And, indeed,

it had an appearance of absurdity, that he should remain alone in a desert place,

when night was approaching. But so much the greater commendation is due to the

submissiveness of those who set a higher value on the authority of their heavenly

teacher than on all that could be pleaded on the other side. And, indeed, we do not

truly and perfectly obey God, unless we implicitly follow whatever he commands,

though our feelings may be opposed to it. There is always the best reason, no doubt,

for every thing that God does; but he often conceals it from us for a time, in order

to instruct us not to be wise in ourselves, but to depend entirely on the expression

of his will. And thus Christ constrained his disciples to cross over, in order to train

them to that rule of obedience which I have mentioned; though there cannot be a

doubt that he intended to prepare the way for the miracle which will immediately

come under our consideration.

23. He went up into a mountain alone. It is probable that the Son of God, who

was fully aware of the tempest that was coming on, did not neglect the safety of his

disciples in his prayers; and yet we naturally wonder that he did not rather prevent

the danger than employ himself in prayer. But in discharging all the parts of his

office as Mediator, he showed himself to be God and man, and exhibited proofs of

both natures, as opportunities occurred. Though he had all things at his disposal, he

showed himself to be a man by praying; and this he did not hypocritically, but man-

ifested sincere and human affection towards us. In this manner his divine majesty

was for a time concealed, but was afterwards displayed at the proper time.

In going up into the mountain he consulted his convenience, that he might have

more leisure for praying when removed from all noise. We know how easily the

slightest interruptions destroy the ardor of prayer, or at least make it languish and

cool. Though Christ was in no danger of this fault, yet he intended to warn us by

his example, that we ought to be exceedingly careful to avail ourselves of every

assistance for setting our minds free from all the snares of the world, that we may

look direct towards heaven. Now in this respect solitude has a powerful influence,

by disposing those who engage in prayer, when God is their only witness, to be

more on their guard, to pour their heart into his bosom, to be more diligent in self-

examination; and, in a word—remembering that they have to do with God—to rise

above themselves. At the same time, it must be observed, that he did not lay down

a fixed rule, as if we were never permitted to pray except in retirement; for Paul

enjoins us to pray everywhere, lifting up clean hands, (1 Timothy 2:8;) and Christ

himself sometimes prayed in presence of others, and even instructed his disciples

to assemble together for offering social prayer. But that permission to pray in all

989"Car ils n'avoyent point entendu le faict des pains, d'autant que leur coeur estoit aveugle, ou, estourdi;" — "for they had not understood what happened as to the loaves, because their heart was blinded, or, bewildered."

HARMONY OF THE EVANGELISTS

places does not hinder them from engaging in secret prayer at proper seasons.

24. The ship was now in the midst of the sea. The reader will find this narrative

expounded by me at the sixth chapter of John's Gospel, and therefore I shall treat

it more briefly here. When Christ permitted his disciples to be tossed about in a

perilous condition, for a time, by an opposing storm, it was to fix their attention more

powerfully on the assistance which he brought to them. For the adverse wind arose

about midnight, or at least a little before it, and Christ appears about the fourth

watch, that is, three hours before sunrise. Their arms were not more fatigued by

rowing than their faith was shaken by grievous terrors. But when they were urged by

strong necessity to desire the presence of their Master, it showed very extraordinary

stupidity to be alarmed at his appearance as if he had been a ghost.

For this reason Mark tells us, that their heart was blinded, and that they under-

stood not about the loaves; for that miracle had given abundant evidence that Christ

possessed divine power to assist his followers, and that he was careful to assist them,

when necessity required. Justly, therefore, are they now charged with stupidity in

not immediately recollecting that heavenly power, having beheld, on the preceding

day, so astonishing a proof of it, which ought to have been still before their eyes. It

is, no doubt, true, that their blameworthy slowness of apprehension was the reason

why they were astonished; for they had not profited, as they ought to have done,

by other and preceding miracles. But the principal charge brought against them is

blindness, in allowing so recent an exhibition to fade from their memory, or rather

in not directing their mind to the contemplation of Christ's divinity, of which the

multiplication of the loaves was a sufficiently bright mirror.

Two things are expressed by the words of Mark; first, that they did not properly

consider the glory of Christ, which was exhibited in the multiplication of the loaves;

and, secondly, a reason is assigned, that their heart was blinded. This appears to

have been added, not only as an aggravation of their fault, but as a warning to us

respecting the corruption of our understanding, that we may seek from the Lord new

eyes. It certainly was a proof—as I have lately mentioned—of brutal ignorance, that

they did not perceive the power of God, when they might almost feel it with their

hands; but as the whole human race labors under the same disease, Mark purposely

mentions blindness, in order to inform us that it is no new thing if men have their

eyes closed against the manifest works of God, till they are enlightened from above;

as Moses also said,

The Lord hath not yet given thee a heart to understand, (Deuteronomy 29:4.)

Now though the word heart more frequently denotes the will or the seat of the

affections, yet here, as in that passage which I have now quoted from Moses, it is

put for the understanding.

27. But immediately Jesus spake to them. As Christ is not known to be a Deliv-

erer till he actually makes his appearance, he speaks, and desires his disciples to

recognize him. That confidence, to which he exhorts them, is represented by him

as founded on his presence; plainly implying that, since they perceive him to be

present with them, there are abundant grounds of hope. But as terror had already

overpowered their minds, he corrects that terror, lest it should hinder or abate their

JOHN CALVIN

confidence: not that they could all at once lay aside fear and experience unmingled

joy, but because it was necessary that the fear which had seized them should be

allayed, that it might not destroy their confidence. Although to the reprobate the

voice of the Son of God is deadly, and his presence appalling, yet the effect which

they produce on believers is here described to us as widely different. They cause

inward peace and strong confidence to hold the sway over our hearts, that we may

not yield to carnal fears. But the reason why we are disturbed by unfounded and

sudden alarms is, that our ingratitude and wickedness prevent us from employing

as shields the innumerable gifts of God, which, if they were turned to proper account,

would give us all necessary support. Now though Christ appeared at the proper time

for rendering assistance, yet the storm did not immediately cease, till the disciples

were more fully aroused both to desire and to expect his grace. And this deserves

our attention, as conveying the instruction, that there are good reasons why the Lord

frequently delays to bestow that deliverance which he has ready at hand.

28. And Peter answering. The condition which he lays down shows that his faith

was not yet fully settled. If it is thou, says he, bid me come to thee on the water. But

he had heard Christ speak. Why then does he still argue with himself under doubt

and perplexity? While his faith is so small and weak, a wish not well considered bursts

into a flame. He ought rather to have judged of himself according to his capacity,

and to have supplicated from Christ an increase of faith, that by its guidance and

direction he might walk over seas and mountains. But now, without the wings of

faith, he desires to fly at will; and though the voice of Christ has not its due weight in

his heart, he desires that the waters should be firm under his feet. And yet there is no

room to doubt that this longing sprung from a good principle; but as it degenerates

into a faulty excess, it cannot be applauded as good.

Hence too it happens that Peter immediately begins to smart for his rashness. Let

believers, therefore, instructed by his example, beware of excessive haste. Wher-

ever the Lord calls, we ought to run with alacrity; but whoever proceeds farther, will

learn from the mournful result what it is to overleap the bounds which the Lord has

prescribed. Yet it may be asked, Why does Christ comply with Peter's wish? for by

so doing he seems to approve of it. But the answer is obvious. In many eases God

promotes our interests better by refusing our requests; but at times he yields to us,

that by experience we may be the more fully convinced of our own folly. In this

manner, it happens every day that, by granting to those who believe in him more

than is actually needed, he trains them to modesty and sober-mindedness for the

future. Besides, this was of advantage to Peter and to the other disciples, and it is of

advantage to us at the present day. The power of Christ shone more brightly in the

person of Peter, when he admitted him as a companion, than if he had walked alone

on the waters. But Peter knows, and the rest see plainly, that, when he does not

rest with a firm faith, and rely on the Lord, the secret power of God, which formerly

made the water solid, begins to disappear; and yet Christ dealt gently with him by

not permitting him to sink entirely under the waters. 990 Both of these things hap-

990"Ne permettant qu'il enfondre du tout en l'eau, et se noye;" — "not allowing him to sink entirely in the water, and be drowned."

HARMONY OF THE EVANGELISTS

pen to us; for as Peter was no sooner seized with fear than he began to sink, so

the fleeting and transitory thoughts of the flesh immediately cause us to sink in the

midst of our course of employments. 991 Meanwhile, the Lord indulges our weak-

ness, and stretches out his hand, that the waters may not swallow us up altogether.

It must also be observed that Peter, when he perceives the unhappy and painful

consequences of his rashness, betakes himself to the mercy of Christ. And we too,

though enduring just punishment, ought to betake ourselves to him, that he may

have compassion on us, and bestow the aid of which we are unworthy.

31. O man of little faith. While our Lord kindly preserves Peter, he does not

connive at Peter's fault. Such is the object of the chastisement administered, when

Peter is blamed for the weakness of his faith. But a question arises, Does every kind

of fear give evidence of a weakness of faith? for Christ's words seem to imply that,

where faith reigns, there is no room for doubt. 992 I reply: Christ reproves here that

kind of doubt which was directly opposed to faith. A man may sometimes doubt

without any fault on his part; and that is, when the word of the Lord does not speak

with certainty on the matter. But the case was quite different with Peter, who had

received an express command from Christ, and had already experienced his power,

and yet leaves that twofold support, and falls into foolish and wicked fear.

33. They that were in the ship. I understand these words to refer not only to the

disciples, but to the sailors and other passengers. So then those who had not yet

declared that he was their Master, instantly acknowledge that he is the Son of God,

and by this term render to him the honor of the Messiah. Though at that time this

lofty mystery was not generally known, how God was to be manifested in the flesh,

(1 Timothy 3:16,) yet as they had learned from the prophets, that he who was to

be the Redeemer would be called the Son of God, those who under this designation

proclaim the glory of Christ, declare their belief that he is the Christ. 993

991"Ainsi les vaines et folles pensees de la chair font qu'a tous coups nous defaillons au milieu des affaires, comme si nous estions plongez en l'eau iusques par dessus la teste;" — "so the vain and foolish thoughts of the flesh cause us to stumble at every step in the midst of business, as if we were plunged in the water over the head."

992"Que Doute et Crainte ne peuvent avoir lieu ou la foy regne;" — "that Doubt and Fear cannot have place where faith reigns."

993"Declarent qu'ils croyent qu'il est le Christ et le Messins;" — "declare that they believe that he is the Christ and the Messiah."

Matthew 14:34-36; Mark 6:53-56

Matthew 14:34-36

Mark 6:53-56

34. And when they had passed over, they came into the country of Gennesareth.

35. And when the men of that place had recognized him, they sent messengers

into all the surrounding country, and brought to him all that were diseased. 36.

And besought him that they might ouch only the fringe of his robe; and as many as

touched were made whole.

53. And when they had passed over, they came into the country of Gennesareth,

and landed. 54. And when they had left the ship, they immediately knew him. 994

55. And, running through all that country round about, they began to carry to him

in beds those that were sick, wheresoever they heard that he was. 56. And to

what place, soever he went, into villages, or into cities, or into towns, they laid the

diseased in the streets, and besought him that they might touch only the fringe of

his robe; and as many as touched him were healed.

Matthew 14:34. They came into the country of Gennesareth. The Evangelists

give that designation to the country which borrowed its name from the lake, though

it is uncertain if it was not rather the name of the country that was bestowed on

the lake; but that is a matter of little consequence. Our chief business is, to attend

to the object which the Evangelists have in view. It is, to show that the glory of

Christ was attested not by one or by another miracle, but that this part of Judea was

filled with innumerable proofs of it, the report of which might easily be carried to

Jerusalem and to other towns in every direction. Hence we infer, that singularly base

and wicked must have been the ingratitude of that nation which wickedly shut its

eyes from perceiving, and even endeavored, as far as lay in its power, to extinguish

the brightness of the divine glory which was exhibited before them. Our present

business is, to perceive, amidst so large an assemblage of miracles, the reason why

Christ came, which was, that he might offer himself as a physician to heal all the

994"(Les gens) le cognurent incontinent;" — "(the people) immediately knew him."

HARMONY OF THE EVANGELISTS

diseases of all men 995 For we must bear in mind what Matthew had formerly quoted

from the Prophet Isaiah, (53:4,) that in healing bodies he shadowed out something

greater, namely, that he restores our souls to health, and that it is his peculiar office

to remove spiritual diseases. 996 He is not now an inhabitant of the earth; but it

is certain that, now that he is in heaven, he is authorized to bestow those favors of

which he then exhibited a visible proof. Now as we labor under every kind of diseases

till he heal us, let each of us not only present himself to him, but endeavor to bring

others who need the same remedy.

That they might touch the fringe. There is reason to believe that they were under

the influence of some superstition, when they limited the grace of Christ to a touch of

his robe; at least, they defrauded him of a part of his honor, since they did not expect

any efficacy 997 to be derived from his bare word. But that he may not quench the

smoking flax, (Isaiah 42:3,) he accommodates himself to their ignorance. Yet there

is nothing here that lends countenance to the views of those who seek the grace of

God in wood, or nails, or robes; while Scripture expressly declares, that we have no

right to form any conception respecting Christ but what is spiritual and consistent

with his heavenly glory. The weakness of those who, not knowing that Christ is God,

desired to make a nearer approach to him, was endured for a time. Now that he

fills heaven and earth with the sweet savor of his grace, we must embrace—not with

hands or eyes, but by faith—the salvation which he offers to us from heaven.

995"En guairissant toutes sortes de maladies en toutes personnes;" — "by healing all kinds of diseases in all persons."

996See Harmony, vol. 1, p. 251. 997"Veu qu'ils n'esperoyent point de sentir aucun secours de sa vertu;" — "since they did not hope to experience any relief from his power."

Matthew 15:1-9; Mark 7:1-13

Matthew 15:1-9

Mark 7:1-13

1. Then scribes and Pharisees, who had come from Jerusalem, approach to Jesus,

saying, 2. Why do thy disciples transgress the tradition of the elders? for they wash

not their hands when they eat bread. 3. But he answering said to them, Why do you

also transgress the commandment of God on account of 998 your tradition? 4. For

God commanded, saying, Honor thy father and mother; and, He that curseth father

or mother, dying let him die. 5. But you say, Whosoever shall say to his father or

mother, Whatever is a gift from me shall profit thee; and shall not honor his father or

his mother. 6. Therefore you have annulled the commandment of God on account of

your tradition. 7. Hypocrites, Isaiah hath justly prophesied concerning you, saying,

8. This people draw nigh to me with their mouth, and honor me with the lips; but their

heart is far distant from me. 9. But in vain do they worship me, teaching doctrines,

commandments of men.

1. And the Pharisees, and some of the scribes, who had come from Jerusalem, as-

semble to him. 2. And when they saw some of his disciples eat bread with common,

that is to say, with unwashen hands, they found fault. 3. For the Pharisees. and all

the Jews, do not take food without frequently washing their hands, holding the tradi-

tions of the elders; 4. And returning from market, they eat not till they have washed;

and many other things are there which they have undertaken to keep, namely, the

washings of cups, and pots, and brazen vessels, and beds. 5. Then the Pharisees

and scribes ask him, saying, Why do not thy disciples walk according to the tradition

of the elders, but eat bread with unwashen hands? 6. And he answering said to

them, Well hath Isaiah prophesied concerning you hypocrites, as it is written, This

people honor me with the lips, but their heart is far from me. 7. But in vain do they

worship me, teaching doctrines, commandments of men. 8. For, laying aside the

commandments of God, you keep a tradition of men, the washings of pots and cups,

and many other things similar to these you do. 9. And he said to them, Well do you

998"Propter;" — "par vostre ordonnance;" — "by your statute."

HARMONY OF THE EVANGELISTS

reject the commandment of God, that you may keep your own tradition. 10. For

Moses said, Honor thy father and mother; and, He that curseth father or mother,

dying let him die. 11. But you say, If a man shall say to his father and mother, Every

Corban (that is, gift) that cometh from me shall profit thee. 12. And you do not

permit him to do any thing more to his father or his mother. 13. Annulling the word

of God by your tradition, which you have delivered; and many things similar to this

you do.

Matthew 15:1. Then scribes and Pharisees. As the fault that is here corrected

is not only common but highly dangerous, the passage is particularly worthy of our

attention. We see the extraordinary insolence that is displayed by men as to the form

and manner of worshipping God; for they are perpetually contriving new modes of

worship, and when any one wishes to be thought wiser than others, he displays his

ingenuity on this subject. I speak not of foreigners, but of the very domestics of the

Church, on whom God has conferred the peculiar honor of declaring with their lips

the rule of godliness. God has laid down the manner in which he wishes that we

should worship him, and has included in his law the perfection of holiness. Yet a vast

number of men, as if it were a light and trivial matter to obey God and to keep what he

enjoins, collect for themselves, on every hand, many additions. Those who occupy

places of authority bring forward their inventions for this purpose, as if they were

in possession of something more perfect than the word of the Lord. This is followed

by the slow growth of tyranny; for, when men have once assumed to themselves

the right to issue commands, they demand a rigid adherence to their laws, and

do not allow the smallest iota to be left out, either through contempt or through

forgetfulness. The world cannot endure lawful authority, and most violently rebels

against enduring the Lord's yoke, and yet easily and willingly becomes entangled in

the snares of vain traditions; nay, such bondage appears to be, in the case of many,

an object of desire. Meanwhile, the worship of God is corrupted, of which the first and

leading principle is obedience. The authority of men is preferred to the command

of God. Sternly, and therefore tyrannically, are the common people compelled to

give their whole attention to trifles. This passage teaches us, first, that all modes

of worship invented by men are displeasing to God, because he chooses that he

alone shall be heard, in order to train and instruct us in true godliness according

to his own pleasure; secondly, that those who are not satisfied with the only law

of God, and weary themselves by attending to the traditions of men, are uselessly

employed; thirdly, that an outrage is committed against God, when the inventions

of men are so highly extolled, that the majesty of his law is almost lowered, or at

least the reverence for it is abated.

Scribes who had come from Jerusalem. With what design those scribes came to

Jesus is not stated; but I think it probable that their attention was excited by his

fame, and that they came with the desire of receiving instruction, provided that they

should approve of him as a competent teacher; 999 though it is possible that they

were sent to spy. However that may be, as they had brought their haughty disdain

999"En cas qu'ils l'eussent trouve bon maistre a leur gre;" — "provided that they should find him to be a good master to their liking."

JOHN CALVIN

along with them, they are easily provoked by the slightest offense to bite or snarl

at Christ. Hence we see with what difficulty those who are influenced by ambition

and the lust of power are brought to submit to sound doctrine. Those especially

whose attachment to ceremonies has been strengthened by long practice cannot

endure any novelty, but loudly condemn every thing to which they have not been

accustomed. In short, any thing more haughty or more disdainful than this class of

men cannot be imagined.

Both Evangelists mention that they were scribes and Pharisees; but Matthew puts

the scribes first, and Mark puts them second. They convey the same meaning, that

the scribes belonged to various sects, but that the Pharisees were the leaders, be-

cause they occupied an honorable station, and at that time held the government.

That the Pharisees should be the first to take offense at disregard of the laws of

which they were authors ought not to excite surprise; for, as we have said, though

they boasted that they were expounders of the law, and though their name was de-

rived from that circumstance, 1000 they had corrupted by their inventions the purity

of the word of God. All the traditions that then existed among the Jews had come

out of their workshop; 1001 and this was the reason why they displayed more than

ordinary zeal and bitterness in defending them.

2. Why do thy disciples transgress? When we speak of human traditions, this

question has no reference to political laws, the use and object of which are widely

different from enjoining the manner in which we ought to worship God. But as there

are various kinds of human traditions, we must make some distinction among them.

Some are manifestly wicked, for they inculcate acts of worship which are wicked and

diametrically opposed to the word of God. Others of them mingle profane trifles with

the worship of God, and corrupt its purity. Others, which are more plausible, and are

not chargeable with any remarkable fault, are condemned on this ground., that they

are imagined to be necessary to the worship of God; and thus there is a departure

from sincere obedience to God alone, and a snare is laid for the conscience.

To this last description the present passage unquestionably relates; for the wash-

ing of hands, on which the Pharisees insisted, could not in itself be charged with

wicked superstition; otherwise Christ would not have permitted the water-pots to

be used at the marriage, (John 2:6,) if it had not been an allowable ceremony; but

the fault lay in this, that they did not think that God could be properly worshipped

in any other way. It was not without a specious pretext that the practice of wash-

ings was first introduced. We know how rigidly the Law of God demands outward

cleanness; not that the Lord intended that this should occupy the whole attention

of his servants, but that they might be more careful to guard against every spiritual

defilement. But in washings the Law preserved some moderation. Next came teach-

ers, who thought that they would not be reckoned sufficiently acute, if they did not

make some appendage to the word of God; 1002 and hence arose washings of which

1000See Harmony, vol. 1, p. 281. 1001"Elles avoyent este forgees en leur boutique;" — "they had been manufactured in their workshop."

1002"Sinon qu'ils adioustassent a la parole de Dieu quelques repetasseries de leur invention;" — "if they did not add to the word of God some patches of their own invention."

HARMONY OF THE EVANGELISTS

no mention was made in the Law. The legislators themselves did not give out that

they delivered any thing new, 1003 but only that they administered cautions, which

would be of service to assist in keeping the Law of God. But this was immediately

followed by great abuse, when ceremonies introduced by men began to be regarded

as a part of divine worship; and again, when in matters that were free and voluntary

uniformity was absolutely enjoined. For it was always the will of God, as we have al-

ready said, that he should be worshipped according to the rule laid down in his word,

and therefore no addition to his Law can be endured. Now as he permits believers

to have outward ceremonies, by means of which they may perform the exercises of

godliness, so he does not suffer them to mix up those ceremonies with his own word,

as if religion consisted in them. 1004

For they wash not their hands. The ground of offense is explained more fully by

Mark; but the substance of his explanation is, that many things were practiced by

the scribes, which they had voluntarily undertaken to keep. They were secondary

laws invented by the curiosity of men, as if the plain command of God were not

enough. God commanded that those who had contracted any defilement should

wash themselves, (Leviticus 11:25,28;) and this extended to cups, and pots, and

raiment, and other articles of household furniture, (Leviticus 11:32,) that they might

not touch any thing that was polluted or unclean. But to invent other ablutions was

idle and useless. 1005 They were not destitute of plausibility, as Paul tells us that

the inventions of men have an appearance of wisdom, (Colossians 2:23;) but if they

had rested in the Law of God alone, that modesty would have been more agreeable

to Him than solicitude about small matters.

They were desirous to warn a person not to take food while he was unclean,

through want of consideration; but the Lord reckoned it enough to wash away those

defilements of which they were aware. Besides, no end or limit could be set to such

cautions; for they could scarcely move a finger without contracting some new spot or

stain. But a far worse abuse lay in this, that the consciences of men were tormented

with scruples which led them to regard every person as chargeable with pollution,

who did not on every occasion wash his body with water. In persons who belonged

to a private rank they would perhaps have overlooked the neglect of this ceremony;

but as they had expected from Christ and his disciples something uncommon and

extraordinary, they reckoned it unbecoming that ceremonies, which were traditions

of the elders, and the practice of which was held sacred by the scribes, should not

be observed by the disciples of a master who undertook to reform the existing state

of things.

It is a great mistake to compare the sprinkling of the water of purification, or,

as the Papists call it, blessed water, with the Jewish washing; for, by repeating so

1003"Les premiers autheurs de ces loix ne disoyent pas qu'ils voulussent commander rien de nouveau;" — "the first authors of these laws did not say that they intended to issue any new command."

1004"Qu'elles soyent meslees avec sa Parole, et mises en mesme rang, comme si quelque partie du service de Dieu gisoit en icelles;" — "that they should be mixed with his Word, and put in the same rank, as if any part of the worship of God lay in them."

1005"C'a este un amusement de gens oisifs, et qui ne scavoyent que faire;" — "it was an amusement of persons that were idles and did not know what to do."

JOHN CALVIN

frequently the one baptism, 1006 Papists do all that is in their power to efface it.

Besides, this absurd sprinkling is used for exorcising. 1007 But if it were lawful in

itself, and were not accompanied by so many abuses, still we must always condemn

the urgency with which they demand it as if it were indispensable.

3. Why do you also transgress? There are here two answers that are given by

Christ, the former of which is addressed, as we say, to the person; while the latter

decides as to the fact and the question in hand. Mark inverts that order; for he first

represents Christ as speaking on the whole subject, and afterwards adds the reproof

which is directed against hypocrites. We shall follow the narrative of Matthew. When

the Lord, in his turn, puts the question to the scribes why they break the Law of God

on account of their traditions, he does not as yet pronounce a direct acquittal of his

disciples from the crime charged against them; but only points out how improper

and unwarrantable is this readiness to take offense. They are displeased when the

commandments of men are not observed with exactness; and how much more crim-

inal is it to spend the whole time in observing them, to the disregard of the law of

God? It is manifest, therefore, that their wrath is kindled rather by ambition than by

a proper kind of zeal, when they thus prefer men to God.

When he says that they transgress the commandments of God, the meaning of

the expression is easily learned from the context. They did not openly or professedly

set aside the law of God, so as to look upon any thing as lawful which the law had

forbidden; but there was an indirect transgression of it, for they permitted duties

which God had enjoined to be neglected with impunity. A plain and familiar instance

is adduced by Christ. The commandment of God is, that children shall honor their

parents, (Exodus 20:12.) Now as the sacred offerings yielded emolument to the

priests, the observance of them was so rigidly enforced, that men were taught to

regard it as a more heinous sin not to make a free-will offering than to defraud a

parent of what was justly due to him. In short, what the Law of God declared to be

voluntary was, in the estimation of the scribes, of higher value than one of the most

important of the commandments of God. Whenever we are so eager to keep the

laws of men as to bestow less care and attention on keeping the law of God itself,

we are held as transgressing it. Shortly afterwards he says, that they had annulled

the commandment of God on account of the traditions of men; for the scribes led

the people to entertain so strong an attachment to their own injunctions, that they

did not allow them leisure to attend to the word of God. Again, as they reckoned

those persons to have discharged their duty well who obeyed these injunctions to

the letter, hence arose a liberty to commit sin; for whenever holiness is made to

consist in any thing else than in observing the Law of God, men are led to believe

that the law may be violated without danger.

Let any man now consider whether this wickedness does not at present abound

more among the Papists than it formerly did among the Jews. It is not indeed denied

1006"Le Baptesme, qui suﬀit une fois receu;" — "Baptism, which is enough when once received." 1007"En apres, ceste badinerie d'eau beniste est appliquee a faire exorcismes et coniurations, et ils croyent fermement qu'elle a vertu d'effacer les pechez;" — "Besides, this foolery of blessed water is applied to exorcising and conjuring, and they firmly believe that it has power to blot out sins."

HARMONY OF THE EVANGELISTS

by the Pope, or by the whole of his filthy clergy, that we ought to obey God; but

when we come to the point, we find that they consider the act of eating a morsel of

flesh as nothing less than a capital crime, while theft or fornication is regarded as a

venial fault, and thus, on account of their traditions, they overturn the Law of God;

for it is utterly insufferable that the enactments of men shall withdraw any part of

that obedience which is due to God alone. Besides, the honor which God commands

to be yielded to parents extends to all the duties of filial piety. 1008 The latter clause

which Christ adds, that he who curseth father or mother deserves to be put to death,

is intended to inform us, that it is no light or unimportant precept to honor parents,

since the violation of it is so severely punished. And this is no small aggravation

of the guilt of the scribes, that so severe a threatening does not terrify them from

granting an extension of liberty to those who despised their parents.

5. But you say, etc. The mode of expression is defective, and is more fully ex-

hibited by Mark, who adds, you suffer them not to do anything more to their father

or to their mother The meaning is, that the scribes were altogether wrong in acquit-

ting those persons who fail to perform their duties to their parents, provided that

this deficiency be supplied, on their part, by a voluntary sacrifice, which might have

been omitted without offending God. For we must not understand Christ's words to

bear that the scribes had forbidden men to render all proper obedience; 1009 but they

were so eager to pursue their own gain, that children were allowed, in the meantime,

to neglect their duties to their parents.

7. Well hath Isaiah prophesied concerning you. Our Lord now proceeds farther;

for he decides on the question in hand, which he divides into two clauses. The first

is, that they relied on outward ceremonies alone, and set no value on true holiness,

which consists in sincere uprightness of heart; and the second is, that they wor-

shipped God in a wrong way, according to their own fancy. Now though his reproof

of pretended and hypocritical holiness appears hitherto to be restricted to persons,

yet it includes the substance of this doctrine, from which the full conclusion was,

first, that the worship of God is spiritual, and does not consist in the sprinkling of

water, or in any other ceremony; and, secondly, that there is no reasonable worship

of God but what is directed by the rule of his word. Although Isaiah (29:13) did not

prophesy for futurity alone, but had regard to the men of his own age, yet Christ

says that this prediction relates to the Pharisees and scribes, because they resem-

ble those ancient hypocrites with whom the prophet had to contend. Christ does not

quote that passage exactly as it stands; but the prophet expressly mentions two of-

fenses by which the Jews provoked against themselves the divine vengeance. With

their lips only, and by an outward profession, they made a pretense of godliness;

and, next, they turned aside to modes of worship invented by men. First, then, it

is wicked hypocrisy, when the honor which men render to God is only in outward

appearance; for to approach to God with the mouth, and to honor him with the lips,

would not be in itself evil, provided that the heart went before. The substance of

1008"Comprend tous devoirs d'obeissance, secours, et soulagement;" — "includes every duty of obedience, assistance, and relief."

1009"De faire aucune assistance au pere et a la mere;" — "to grant any relief to their father or mother."

JOHN CALVIN

what our Lord states on this subject is, that, since the worship of God is spiritual,

and as nothing pleases him that is not accompanied by the inward sincerity of the

heart, they who make holiness to consist in outward display are hypocrites.

9. But in vain do they worship me The words of the prophet run literally thus:

their fear toward me has been taught by the precept of men. But Christ has faithfully

and accurately given the meaning, that in vain is God worshipped, when the will of

men is substituted in the room of doctrine. By these words, all kinds of will-worship,

({ἐθελοθζησκεία},) as Paul calls it, (Colossians 2:23,) are plainly condemned. For,

as we have said, since God chooses to be worshipped in no other way than accord-

ing to his own appointment, he cannot endure new modes of worship to be devised.

As soon as men allow themselves to wander beyond the limits of the Word of God,

the more labor and anxiety they display in worshipping him, the heavier is the con-

demnation which they draw down upon themselves; for by such inventions religion

is dishonored.

Teaching doctrines, commandments of men In these words there is what is called

apposition; 1010 for Christ declares them to be mistaken who bring forward, in the

room of doctrine, the commandments of men, or who seek to obtain from them the

rule for worshipping God. Let it therefore be held as a settled principle, that, since

obedience is more highly esteemed by God than sacrifices, (1 Samuel 15:22,23,) all

kinds of worship invented by men are of no estimation in his sight; nay more, that,

as the prophet declares, they are accursed and detestable.

1010"C'est une figure et facon de parler que les Latins nomment Apposition;" — "it is a figure and mode of speech which the Latins call Apposition." — "The Latin Grammarians employ the word Appositio to denote a figure, by which two words, denoting the same thing, are put in the same case, such as, Urbs Roma, Fluvius Sequana In the same sense the Greek word {ἐπεξήγησις}

was often used. — Ed.

Matthew 15:10-20; Mark 7:14-23; Luke 6:39

Matthew 15:10-20

Mark 7:14-23

Luke 6:39

10. And having called the multitudes to him, he said to them, Hear and under-

stand. 11. What entereth into the mouth polluteth not the man, but what goes out

of the mouth polluteth the man. 12. Then his disciples approaching said to him,

Knowest thou that the Pharisees were offended when they heard that saying? 13.

But he answering, said, Every plant which my heavenly Father hath not planted shall

be rooted up. 14. Let them alone: they are blind leaders of the blind. And if a blind

man shall lead a blind man, both will fall into the ditch. 15. And Peter answering said

to him, Explain to us that parable. 16. And Jesus said, Are you also still void of un-

derstanding? 17. Do you not yet understand that whatever entereth into the mouth

passeth into the belly, and is thrown into the sink? 18. But those things which pro-

ceed out of the mouth come from the heart itself, and they pollute the man. 19. For

our of the heart proceed wicked thoughts, murders, adulteries, fornications, thefts,

false testimonies, calumnies. 20. These are the things which pollute the man. But

to take food with unwashed hands polluteth not the man.

14. And when he had called to him the whole multitude, he said to them, Listen

to me, all of you, and understand. 15. There is nothing from without a man which,

entering into him, can pollute him; but those things which come out of a man are

the things which pollute a man. 16. If any man have ears to hear, let him hear.

17. And when he had entered into the house, and withdrawn from the multitude, his

disciples asked him concerning the parable. 18. And he saith to them, Are you also

void of understanding? Do you not yet understand that whatsoever entereth into a

man from without cannot pollute him? 19. Because it entereth not into his heart, but

into the belly, and goeth out into the sink, purifying all the food? 20. And he said, It

is what goeth out of a man that polluteth him. 21. For from within, out of the heart

of man proceed wicked thoughts, adulteries, fornications, murders, 22. Thefts, evil

desires, frauds, deceit, wantonness, an evil eye, calumnies, pride, foolishness: 23.

JOHN CALVIN

All these evil things proceed from within, and pollute the man.

39. And he spoke a parable to them, 1011 Can a blind man lead a blind man? Will

not both fall into the ditch?

Matthew 15:10. And having called the multitudes to him. Here Christ turns 1012

to those who are ready to receive instruction, and explains more fully the truth at

which he had formerly glanced, that the kingdom of God does not consist in meat

and drink, as Paul also teaches us, (Romans 14:17;) for, since outward things are

by nature pure, the use of them is free and pure, and uncleanness is not contracted

from the good creatures of God. It is therefore a general statement, that pollution

does not come from without into a man, but that the fountain is concealed within

him. Now when he says that all the evil actions which any man performs come out of

the mouth of man, he employs a synecdoche; 1013 for he says so by way of allusion

to the subject in hand, and conveys this instruction, that we do not draw uncleanness

into our mouth along with meat and drink, but that every kind of defilement proceeds

from ourselves.

Knowest thou that the Pharisees were offended? As the scribes were presump-

tuous and rebellious, Christ did not take great pains to pacify them, but satisfied

himself with repelling their hypocrisy and pride. The offense which they had for-

merly taken up was doubled, when they perceived that—not through oversight, but

seemingly on purpose—Christ despised their washings as trifles. Now when Christ

did not hesitate to inflame still more, by keen provocation, wicked and malicious per-

sons, let us learn from his example, that we ought not to be exceedingly solicitous

to please every one by what we say and do. His disciples, however—as is usually

the case with ignorant and unlearned people—no sooner perceive the result to be

unfavorable, than they conclude that Christ's reply had been unseasonable and im-

proper. 1014 For the object of their advice was, to persuade Christ to soothe the rage

of the Pharisees by softening the harsh expression which he had employed. 1015

It almost always happens with weak persons, that they form an unfavorable judg-

ment about a doctrine, as soon as they find that it is regarded with doubt or meets

with opposition. And certainly it were to be wished, that it should give no offense,

but receive the calm approbation of all; but, as the minds of many are blinded, and

even their hearts are kindled into rage, by Satan, and as many souls are held un-

der the benumbing influence of brutal stupidity, it is impossible that all should relish

the true doctrine of salvation. Above all, we ought not to be surprised to behold

1011"Pareillement il leur disoit une similitude;" — "in like manner he spoke to them a parable." 1012"Christ laissant la ces orgueilleux, se retourne vers les dociles;" — "Christ, leaving there these proud men, turns towards the teachable."

1013"Au reste, quand il dit que les maux qu'un chacun fait procedent de la bouche, c'est autant comme s'il disoit qu'ils procedent de la personne mesme; et c'est une figure et maniere de parler qu'on appelle Synecdoche, quand on prend une partie pour le tout;" — "besides, when he says that the evils which any man does proceed out of the mouth, it is as much as if he said that they proceed from the person himself; and it is a figure and way of speaking that is called Synecdoche, when a part is taken for the whole."

1014"Voyans que le propos n'avoit pas este bien prins, il leur semble avis que Christ a respondu peu autrement qu'il ne faloit;" — "perceiving that the discourse was not well taken, they conclude that Christ had replied somewhat differently from what he ought to have done."

1015"En redressant ce qu'il avoit dit un peu trop asprement, comme il leur sembloit;" — "by correcting what he had said a little too harshly, as they imagined."

HARMONY OF THE EVANGELISTS

the rage of those who inwardly nourish the venom of malice and obstinacy. Yet we

ought to take care that, so far as may be in our power, our manner of teaching shall

give no offense; but it would be the height of madness to think of exercising greater

moderation than we have been taught to do by our heavenly Master. We see how

his discourse was made an occasion of offense by wicked and obstinate men; and

we see at the same time, how that kind of offense which arose from malignity was

treated by him with contempt.

13. Every plant. As the indifferent success of the doctrine had wounded their

weak minds, Christ intended to remedy this evil. Now the remedy which he proposes

is, that good men ought not to be distressed, or entertain less reverence for the

doctrine, though to many it be an occasion of death. It is a mistaken view of this

passage which some have adopted, that all the inventions of men, and every thing

that has not proceeded from the mouth of God, must be rooted up and perish; for it

was rather to men that Christ referred, and the meaning is, that there is no reason

to wonder if the doctrine of salvation shall prove deadly to the reprobate, because

they are always carried headlong to the destruction to which they are doomed.

By the persons that have been planted by the hand of God we are to understand

those who, by his free adoption, have been ingrafted into the tree of life, as Isaiah

also, when speaking of the Church renewed by the grace of God, calls it a branch

planted by the Lord, (Isaiah 60:21.) Now as salvation depends solely on the election

of God, the reprobate must perish, in whatever way this may be effected; not that

they are innocent, and free from all blame, when God destroys them, but because,

by their own malice, they turn to their destruction all that is offered to them, however

salutary it may be. To those who willingly perish the Gospel thus becomes, as Paul

assures us, the savor of death unto death, (2 Corinthians 2:16;) for, though it is

offered to all for salvation, it does not yield this fruit in any but the elect. It belongs

to a faithful and honest teacher to regulate every thing which he brings forward by

a regard to the advantage of all; but whenever the result is different, let us take

comfort from Christ's reply. It is beautifully expressed by the parable, that the cause

of perdition does not lie in the doctrine, but that the reprobate who have no root in

God, when the doctrine is presented to them, throw out their hidden venom, and

thus accelerate that death to which they were already doomed.

Which my heavenly Father hath not planted. Hypocrites, who appear for a time

to have been planted like good trees, are particularly described by Christ; for Epi-

cureans, who are noted for open and shameful contempt of God, cannot properly

be said to resemble trees, but the description must be intended to apply to those

who have acquired celebrity by some vain appearance of godliness. Such were the

scribes, who towered in the Church of God like the cedars in Lebanon, and whose re-

volt might on that account appear the more strange. Christ might have said that it is

right that those should perish who disdainfully reject salvation; but he rises higher,

and asserts that no man will remain steadfast, unless his salvation be secured by

the election of God. By these words he expressly declares, that the first origin of our

salvation flows from that grace by which God elected us to be his children before we

were created.

JOHN CALVIN

14. Let them alone. He sets them aside as unworthy of notice, and concludes

that the offense which they take ought not to give us much uneasiness. Hence has

arisen the distinction, of which we hear so much, about avoiding offenses, that we

ought to beware of offending the weak, but if any obstinate and malicious person

take offense, we ought not to be uneasy; for, if we determined to satisfy all obstinate

people, we must bury Christ, who is the stone of offense, (1 Peter 2:8.) Weak persons,

who are offended through ignorance, and afterwards return to just views, must be

distinguished from haughty and disdainful men who are themselves the authors of

offenses. It is of importance to attend to this distinction, in order that no one who is

weak may be distressed through our fault. But when wicked men dash themselves

through their obstinacy, let us walk on unmoved in the midst of offenses; for he who

spares not weak brethren tramples, as it were, under foot those to whom we are

commanded to stretch out the hand. It would be idle to attend to others, whom

we cannot avoid offending, if we wish to keep the right path; and when, under the

pretext of taking offense, they happen to fall off and revolt from Christ, we must let

them alone, that they may not drag us along with them. 1016

They are blind leaders of the blind. Christ means that all who allow themselves

to be driven hither and thither at the disposal of those men will miserably perish; for

when they stumble on a plain road, it is evident that they are willfully blind. Why

then should any one allow himself to be directed by them, except that he might fall

into the same ditch? Now Christ, who has risen upon us as the Sun of righteousness,

(Malachi 4:2,) and not only points out the road to us by the torch of his Gospel, but

desires that we should keep it before us, justly calls on his disciples to shake off that

slothfulness, and not to wander, as it were, in the dark, for the sake of gratifying

the blind. 1017 Hence also we infer that all who, under the pretense of simplicity

or modesty, give themselves up to be deceived or ensnared by errors, are without

excuse.

Luke 6:39. And he spake to them a parable. Luke relates this saying without

mentioning any occurrence, but states generally, that Christ made use of this para-

ble; as in recording many of Christ's discourses he says nothing as to the occasion

on which they were delivered. It is no doubt possible that Christ may have spoken

this parable more than once; but, as no place more appropriate was to be found, I

have not hesitated to insert here what Luke relates without fixing the time.

Matthew 15:15. And Peter answering said. As the disciples betray excessive

ignorance, Christ justly reproves and upbraids them for being still void of under-

standing, and yet does not fail to act as their teacher. What Matthew ascribes in a

peculiar manner to Peter is related by Mark, in the same sense, as a question put by

them all; and this is evident from Christ's reply, in which he reproves the ignorance,

not of Peter only, but of all of them alike. The general meaning is, that men are not

polluted by food, but that they have within themselves the pollution of sins, which

1016"De peur qu'ils nous tirent en perdition avec eux;" — "lest they draw us to perdition along with them."

1017"A bon droict retire ses disciples de ceste nonchalance et stupidite de suyvre les aveugles, et pour leur faire plaisir d'aller tastonnant en tenebres comme eux;" — "properly withdraws his disciples from that indifference and stupidity in following the blind, and—for the sake of gratifying them—in groping in the dark like them."

HARMONY OF THE EVANGELISTS

afterwards shows itself in the outward actions. Is it objected that intemperance in

eating is defilement? The solution is easy. Christ speaks only of the proper and law-

ful use of those things which God has put in our power. To eat and drink are things

in their own nature free and indifferent: if any corruption be added, it proceeds from

the man himself, and therefore must be regarded not as external, but internal. 1018

19. For out of the heart proceed wicked thoughts Hence we infer that the word

mouth, as I have mentioned, was used by Christ in a former verse by way of allusion

to the context; for now he makes no mention of the mouth, but merely says that out

of the heart of man proceeds all that is sinful and that corrupts by its pollution. Mark

differs from Matthew in this respect, that he gives a larger catalogue of sins, such

as lusts, or irregular desires. The Greek word ({πλεονεξίαι}) is by some rendered

covetousness; but I have preferred to take it in a general acceptation. Next come

fraud and intemperance, and those which immediately follow. Though the mode of

expression be figurative, it is enough to understand Christ's meaning to be, that all

sins proceed from the wicked and corrupt affections of the heart. To say that an evil

eye proceeds from the heart is not strictly accurate, but it involves nothing that is

absurd or ambiguous; for it means, that an unholy heart pollutes the eyes by making

them the ministers, or organs, of wicked desires. And yet Christ does not speak as

if every thing that is evil in man were confined to open sins; but, in order to show

more clearly that the heart of man is the abode of all evils, 1019 he says that the

proofs and results appear in the sins themselves.

And pollute the man. Instead of the verb pollute, the Greek term is {κοινοῖ}, make

common; as Mark, a little before, (7:2,) used the phrase, {κοιναῖς} {χερσὶ}, with

common hands, for with unclean hands. 1020 It is a Hebrew phrase; 1021 for, since

God had set apart the Jews on the condition that they should separate themselves

from all the pollutions of the Gentiles, everything that was inconsistent with this

holiness was called common, that is, profane.

1018"Et pourtant le vice est tousiours interieur, et ne vient point d'ailleurs;" — "and therefore sin is always internal, and does not come from without."

1019"Que le coeur de l'homme est le siege et la source de tous maux;" — "that the heart of man is the seat and the source of all evils."

1020"Les mains communes pour souillees et non lavees;" — "common hands for polluted and not washed."

1021"C'est une facon de parler propre aux Hebrieux;" — "it is a mode of speaking peculiar to the Hebrews."

Matthew 15:21-28; Mark 7:24-30

Matthew 15:21-28

Mark 7:24-30

21. And Jesus departing thence withdrew into the territories of Tyre and Sidon. 22.

And, lo, a woman of Canaan, who had come from those territories, cried saying, Have

compassion on me, O Lord, thou son of David; my daughter is grievously afflicted

by a devil. 23. But he made no reply to her, and his disciples approaching implored

him, saying, Send her away; for she crieth after us. 24. But he answering said, I

am not sent but to the lost sheep of the house of Israel. 25. And she came and

worshipped him, saying, Lord, help me. 26. But he answering said, It is not seemly

to take the children's bread, and throw it to the dogs. 27. But she said, Certainly,

O Lord; yet the dogs eat of the crumbs that fall from the table of their masters. 28.

Then Jesus answering said to her, O woman, great is thy faith; be it to thee as thou

desirest. And her daughter was cured from that time. 1022

24. And he arose and departed thence into the borders of Tyre and Sidon; and,

entering into a house, he wished that no man should know it, but he could not be

concealed. 25. For a woman, whose daughter had an unclean spirit, no sooner

heard of him than she came and fell at his feet, 26. (For the woman was a Greek, a

Syrophenician by birth,) and implored him to cast the devil out of her daughter. 27.

And Jesus said to her, Allow the children to be first satisfied; for it is not seemly to

take the children's bread, and throw it to the dogs. 28. But she replied and said to

him, Certainly, O Lord; for even the dogs 1023 under the table eat of the children's

crumbs. 29. And he said to her, On account of that saying go away, the devil is gone

out of thy daughter. 30. And when she had gone to her own house, she found that

the devil had gone out, and her daughter lying on the bed.

In this miracle we are informed in what manner the grace of Christ began to flow

to the Gentiles; for, though the full time was not yet come when Christ would make

1022"Et des ce mesme instant sa fille fut guairie;" — "and from that very instant her daughter was cured."

1023"Car les chiens mangent, ou, mais aussi les chiens mangent;" — "for the dogs eat, or, but even the dogs eat."

HARMONY OF THE EVANGELISTS

himself known to the whole world, yet he intended to give some early manifesta-

tions of the common mercy which was at length offered indiscriminately to Jews and

Gentiles after his resurrection. A remarkable picture of faith is presented to us in the

woman of Canaan, for the purpose of instructing us by means of comparison, that

the Jews were justly deprived of the promised redemption, since their impiety was

so shameful.

The woman, whom Matthew describes as of Canaan, is said by Mark to have been

a Greek, and a Syrophenician by birth But there is no contradiction here; for we know

that it was the prevailing custom among the Jews to call all foreign nations Greeks,

and hence that contrast between Greeks and Jews, which occurs so frequently in the

writings of Paul. As she was a native of the territories of Tyre and Sidon, we need

not wonder that she is called a Syrophenician; for that country was called Syria, and

formed part of Phenicia. The Jews disdainfully gave the name of Canaanites to all

the inhabitants of that district; and it is probable that the majority of them were

descended from the tribes of Canaan, who when banished from their native country,

fled to a sort of retreat in the neighborhood. Both agree in this point, that the woman

was a native of a heathen nation, that she had not been instructed in the doctrine of

the law, and that she came of her own accord to Christ, humbly to entreat his aid.

Mark 7:24. He wished that no man should know it. We must attend to this

circumstance, which is mentioned by Mark, that when Christ came to that place, he

did not erect his banner, but endeavored to remain concealed for a time, in that

obscure situation, like a private individual. Mark speaks according to the ordinary

perception of the flesh; for, although Christ by his divine Spirit foresaw what would

happen, yet so far as he was the minister and ambassador of the Father, he kept

himself, as his human nature might have led us to expect, within the limits of that

calling which God had given him; and in that respect it is said that what he wished,

as man, he was unable to accomplish. Meanwhile, this occurrence, as I have said,

tends powerfully to condemn the Jews, who—though they boasted that they were

the heirs of the covenant of the Lord, his peculiar people, and a royal priesthood—

were blind and deaf when Christ, with a loud voice and with the addition of miracles,

offered to them the promised redemption; while this woman, who had no relationship

with the children of Abraham, and to whom, at first sight, the covenant did not at all

belong, came of her own accord to Christ, without having heard his voice or seen his

miracles.

Matthew 15:22. Have compassion on me, O Lord. Though this woman was an

alien, and did not belong to the Lord's flock, yet she had acquired some taste of piety; 1024 for, without some knowledge of the promises, she would not have called Christ

the Son of David. The Jews indeed had almost entirely departed, or at least had

greatly turned aside, from the pure and sound doctrine of the Gospel; but a report

of the promised redemption was extensively prevalent. As the restoration of the

Church depended on the reign of David, whenever they spoke of the Messiah, it was

customary for them to employ the name, Son of David; and indeed this confession

was heard from the lips of all. But when the true faith had died out amongst them, it

1024"Quelque goust de piete et vraye religion;" — "some taste of piety and true religion."

JOHN CALVIN

was an amazing and incredible display of the goodness of God that the sweet savor

of the promises reached the neighboring nations. Though this woman had not been

regularly educated by any teacher, yet her faith in Christ was not a notion adopted

by her at random, but was formed out of the law and the prophets. It was therefore

not less absurd than wicked in that dog, Servetus, to abuse this example for the

purpose of proving that faith may exist without promises. I do not deny that, in this

sense, there may sometimes be a sort of implicit faith, that is, a faith which is not

accompanied by a full and distinct knowledge of sound doctrine; provided we also

hold that faith always springs from the word of God, and takes its origin from true

principles, and therefore is always found in connection with some light of knowledge.

23. But he made no reply to her. In various ways the Evangelists bestow com-

mendation on the faith of this woman. Here they bring before us her unshaken con-

stancy; for the silence of Christ was a sort of refusal, and there is reason to wonder

that she was not cast down by this trial, but her continuance in prayer was a proof

of her perseverance. This appears, however, to be inconsistent with the nature of

faith and of calling upon God, as it is described by Paul, who assures us that no man

can pray aright till he has heard the word of God.

How shall they call on him in whom they have not believed?

and how shall they believe in him of whom they have not heard?

(Romans 10:14.)

Who then will say that this woman had faith, who takes courage from her own

feelings, though Christ is silent? But as Christ has two ways of speaking and of

being silent, it must be observed, that though he withheld at that time the words

of his mouth, yet he spoke within to the mind of the woman, and so this secret

inspiration was a substitute for the outward preaching. Besides, her prayer arose

out of the hearing of faith, (Romans 10:17;) and, therefore, though Christ does not

immediately reply, she continually hears the sound of that doctrine 1025 which she

had already learned, that Christ came as a Redeemer. In this way the Lord often acts

towards those who believe in him; he speaks to them, and yet is silent. Relying on

the testimonies of Scripture, where they hear him speaking, they firmly believe that

he will be gracious to them; and yet he does not immediately reply to their wishes

and prayers, but, on the contrary, seems as if he did not hear. We see then that the

design of Christ's silence was not to extinguish the woman's faith, but rather to whet

her zeal and inflame her ardor. But if a small seed of doctrine in a woman of Canaan

yielded such abundant fruit, it ill becomes us to be dejected, if at any time he delays

and does not immediately grant a favorable answer.

Send her away. The disciples present no request in favor of the woman, but as

they are annoyed by her importunity, they desire that, in some way or other, she

may be dismissed. It is a childish contrivance, which the Papists have endeavored

to support by means of this passage, that departed saints are allowed to plead for

us; for, granting that this woman solicited the disciples to give her some favor or

assistance — which, however, cannot be proved from the passage — still there is a

1025"Toutesfois ceste doctrine ne laisse pas tousiours de retentir en son coeur;" — "yet that doctrine does not fail to resound continually in her heart."

HARMONY OF THE EVANGELISTS

wide difference between the dead and living. It must be also observed, that, if they

really intended to aid her by their advocacy, they obtain nothing.

24. I am not sent. He informs the Apostles that his reason for refusing the woman

of Canaan arises out of his desire to devote himself entirely to the Jews to whom alone

he was appointed to be a minister of the grace of God. He argues from the call and

the command of the Father, that he must not yield any assistance to strangers; not

that the power of Christ was always confined within so narrow limits, but because

present circumstances rendered it necessary that he should begin with the Jews,

and at that time devote himself to them in a peculiar manner. For as I have said

in expounding Matthew 10:5, the middle wall of partition (Ephesians 2:14) was not

thrown down till after Christ's resurrection that he might proclaim peace to the na-

tions which were aliens from the kingdom of God: and therefore he prohibited the

Apostles, at that time, from scattering anywhere but in Judea the first seed of doc-

trine. Justly therefore, does he affirm that, on this occasion, he was sent to the Jews

only, till the Gentiles also followed in the proper order.

To the lost sheep of the house of Israel. He bestows the designation of sheep

of the house of Israel not on the elect only, but on all who were descended from

the holy fathers; for the Lord had included all in the covenant, and was promised

indiscriminately to all as a Redeemer, as he also revealed and offered himself to all

without exception. It is worthy of observation, that he declares himself to have been

sent to LOST sheep, as he assures us in another passage that he came to save that

which was lost, (Matthew 18:11.) Now as we enjoy this favor, at the present day, in

common with the Jews, we learn what our condition is till he appear as our Savior.

25. And she came and worshipped him. We might be apt to think that this woman

contends with some measure of obstinacy, as if she would extort something from

Christ in spite of him; but there is no reason to doubt that she was animated by

the conviction which she entertained as to the kindness of the Messiah. When Christ

expressly declared that it did not belong to his office, she was not intimidated by that

refusal, and did not desist from her purpose. The reason was, that she adhered firmly

to that previous sentiment of faith which I have mentioned, and admitted nothing

that was opposed to her hope. And this is the sure test of faith, that we do not suffer

that general commencement of our salvation, which is founded on the word of God,

to be in any way torn from us.

26. It is not seemly. Christ's reply is harsher than ever, and one would think that

he intended by it to cut off all hope; for not only does he declare that all the grace

which he has received from the Father belongs to the Jews, and must be bestowed

on them, otherwise they will be defrauded of their just rights; but he disdainfully

compares the woman herself to a dog, thus implying that she is unworthy of being

a partaker of his grace. To make the meaning plain to us, it must be understood

that the appellation of the children's bread is here given, not to the gifts of God of

whatever description, but only to those which were bestowed in a peculiar manner

on Abraham and his posterity. For since the beginning of the world, the goodness of

God was everywhere diffused—nay, filled heaven and earth—so that all mortal men

felt that God was their Father. But as the children of Abraham had been more highly

JOHN CALVIN

honored than the rest of mankind, the children's bread is a name given to everything

that, relates peculiarly to the adoption by which the Jews alone were elected to be

children The light of the sun, the breath of life, and the productions of the soil, were

enjoyed by the Gentiles equally with the Jews; but the blessing which was to be

expected in Christ dwelt exclusively in the family of Abraham. To lay open without

distinction that which God had conferred as a peculiar privilege on a single nation,

was nothing short of setting aside the covenant of God; for in this way the Jews, who

ought to have the preference, were placed on a level with the Gentiles.

And to throw it to the dogs. By using the word throw, Christ intimates that what is

taken from the Church of God and given to heathens is not well bestowed. But this

must be restricted to that time when it was in Judea only that men called on God;

for, since the Gentiles were admitted to partake of the same salvations—which took

place when Christ diffused everywhere the light of his Gospel—the distinction was

removed, and those who were formerly dogs are now reckoned among the children.

The pride of the flesh must fall down, when we learn that by nature we are dogs At

first, no doubt, human nature, in which the image of God brightly shone, occupied so

high a station that this opprobrious epithet did not apply to all nations, and even to

kings, on whom God confers the honor of bearing his name. 1026 But the treachery

and revolt of Adam made it proper that the Lord should send to the stable, along

with dogs, those who through the guilt of our first parent became bastards; more

especially when a comparison is made between the Jews, who were exempted from

the common lot, and the Gentiles, who were banished from the kingdom of God.

Christ's meaning is more fully unfolded by Mark, who gives these words, Allow the

children first to be satisfied He tells the woman of Canaan that she acts presumptu-

ously in proceeding — as it were, in the midst of the supper — to seize on what was

on the table. 1027 His chief design was, to make trial of the woman's faith; but he

also pointed out the dreadful vengeance that would overtake the Jews, who rejected

an inestimable benefit which was freely offered to them, and which they refused to

those who sought it with warmth and earnestness.

27. Certainly, Lord. The woman's reply showed that she was not hurried along

by a blind or thoughtless impulse to offer a flat contradiction 1028 to what Christ had

said. As God preferred the Jews to other nations, she does not dispute with them

the honor of adoption, and declares, that she has no objection whatever that Christ

should satisfy them according to the order which God had prescribed. She only asks

that some crumbs — falling, as it were, accidentally — should come within the reach

of the dogs And at no time, certainly, did God shut up his grace among the Jews in

such a manner as not to bestow a small taste of them on the Gentiles. No terms

could have been employed that would have described more appropriately, or more

justly, that dispensation of the grace of God which was at that time in full operation.

28. Great is thy faith. He first applauds the woman's faith, and next declares, that

1026This is probably an allusion to Psalm 82:6, I have said, Ye are gods; and all of you are CHILDREN OF THE MOST HIGH. — Ed.

1027"De vouloir ainsi mettre la main sur la table des enfans, au milieu de souper;" — "in wishing thus to put her hand to the children's table in the midst of the supper."

1028"Pour se rebequer et heurter directement;" — "to give a saucy and open contradiction."

HARMONY OF THE EVANGELISTS

on account of her faith he grants her prayer. The greatness of her faith appeared

chiefly in this respect, that by the aid of nothing more than a feeble spark of doc-

trine, she not only recognized the actual office of Christ, and ascribed to him heav-

enly power, but pursued her course steadily through formidable opposition; suffered

herself to be annihilated, provided that she held by her conviction that she would not

fail to obtain Christ's assistance; and, in a word, so tempered her confidence with

humility, that, while she advanced no unfounded claim, neither did she shut against

her the fountain of the grace of Christ, by a sense of her own unworthiness. This

commendation, bestowed on a woman who had been a heathen, 1029 condemns the

ingratitude of that nation which boasted that it was consecrated to God.

But how can the woman be said to believe aright, who not only receives no

promise from Christ, but is driven back by his declaration to the contrary? On

that point I have already spoken. Though he appears to give a harsh refusal to her

prayers, yet, convinced that God would grant the salvation which he had promised

through the Messiah, she ceases not to entertain favorable hopes; and therefore

she concludes, that the door is shut against her, not for the purpose of excluding

her altogether, but that, by a more strenuous effort of faith, she may force her way,

as it were, through the chinks. Be it unto thee as thou desirest. This latter clause

contains a useful doctrine, that faith will obtain anything from the Lord; for so highly

does he value it, that he is always prepared to comply with our wishes, so far as it

may be for our advantage.

1029"Ceste femme, profane de nation;" — "that woman, a heathen as to her nation."

Matthew 15:29-39; Mark 7:31-37, 8:1-10

Matthew 15:29-39

Mark 7:31-37

29. And Jesus departing thence, came near the sea of Galilee, and he went up into

the mountain, and sat down there. 30. And great multitudes came to him, bringing

with them the lame, the blind, the dumb, the maimed, and many others, and laid

them at the feet of Jesus; and he cured them: 31. So that the multitudes wondered,

when they perceived the dumb to speak, the maimed to be whole, the lame to walk,

the blind to see; and they glorified the God of Israel. 32. And Jesus, having called his

disciples to him, said, I have compassion on the multitude, because they have now

remained with me three days, and have nothing to eat; and I do not choose to send

them away fasting, lest they faint by the way. 33. His disciples say to him, Whence

shall we obtain so many loaves in a solitary place as to satisfy so great a multitude?

34. And Jesus saith to them, How many loaves have you? And they say, Seven, and a

few small fishes. 35. And he commanded the multitudes to sit down on the ground.

36. And he took those seven loaves, and the fishes, and after that he had given

thanks, he broke and gave to his disciples, and the disciples to the multitude. 37.

And they all ate, and were satisfied; and they took up of the fragments that were left

seven baskets full. 38. And they who had eaten were four thousand men, besides

women and children. 39. And having sent away the multitudes, he embarked, and

came to the borders of Magdala.

31. And again, departing from the territories of Tyre and Sidon, he came to the

sea of Galilee, through the midst of the territories of Decapolis. 32. And they bring

to him one who was deaf, and had an impediment in his speech, and implore him

to lay his hand on him. 33. And when he had taken him aside from the multitude,

he put his fingers into his ears, and spat, and touched his tongue; 34. And looking

up to heaven, he sighed, and said to him, Ephphatha, that is, Be opened. 35. And

immediately his ears were opened, and the string of his tongue was loosed, and he

spoke distinctly. 36. Then he enjoined them not to tell it to any person; but the more

he enjoined them, so much the more the published it: 37. And were amazed beyond

HARMONY OF THE EVANGELISTS

measure, saying, He hath done all things well; he maketh both the deaf to hear and

the dumb to speak.

Mark 8:1-10

1. In those days, when there wa a very great multitude, and they had nothing to

eat, Jesus called his disciples to him, and said to them, 2. I am moved with compas-

sion towards the multitude, because they have now remained with me three days,

and have nothing to eat. 3. And if I shall send them home fasting, they will faint by

the way; for some of them have come from a distance. 4. And his disciples answered

him, Whence shall any man be able to satisfy those persons with bread in this solitary

place? 5. And he asked them, How many loaves have you? And they said, Seven.

6. And he commanded the multitude to sit down on the ground; and took the seven

loaves, and, when he had given thanks, brake, and gave to his disciples to set before

them, and they set them before the multitude. 7. And they had a few small fishes;

and when he had blessed, he ordered these likewise to be set before them. 8. And

they ate, and were satisfied; and of the fragments that remained they carried away

seven baskets full. 9. And they that had eaten were about four thousand; and he

sent them away. 10. And immediately embarking, he came with his disciples to the

coasts of Dalmanutha.

Matthew 15:29. And Jesus departing thence. Though it is unquestionably the

same journey of Christ, on his return from the neighborhood of Sidon, that is related

by Matthew and by Mark, yet in some points they do not quite agree. It is of little

moment that the one says he came to the borders of Magdala, and the other, that

he came to the coasts of Dalmanutha; for the cities were adjacent, being situated on

the lake of Gennesareth, and we need not wonder that the district which lay between

them received both names. 1030

Decapolis was so called from its containing ({δέκα} {πόλεις}) ten cities; and as

it was contiguous to Phenicia and to that part of Galilee which lay towards the sea,

Christ must have passed through it, when he returned from Phenicia into Galilee of

Judea. There is a greater appearance of contradiction in another part of the narrative,

where Matthew says that our Lord cured many who labored under various diseases,

while Mark takes no notice of any but of one deaf man. But this difficulty need not

detain us; for Mark selected for description a miracle which was performed during

the journey, and the report of which was no sooner circulated than it aroused the

inhabitants of every part of that country to bring many persons to Christ to be cured.

Now we know that the Evangelists are not anxious to relate all that Christ did, and

are so far from dwelling largely on miracles, that they only glance at a few by way

of example. Besides, Mark was satisfied with producing one instance, in which the

power of Christ is as brightly displayed as in others of the same sort which followed

shortly afterwards.

Mark 7:32. And they bring to him one who was deaf. The reason why they im-

plored him to lay his hands upon him may be learned from passages which we have

already considered; for the laying on of hands was a solemn symbol of consecra-

1030"Est nomme maintenant de l'une, maintenant de l'autre ville;" — "was named sometimes from the one, and sometimes from the other town."

JOHN CALVIN

tion, 1031 and by means of it, the gifts of the Holy Spirit were also bestowed. And

there is no doubt that this ceremony was frequently used by Christ; so that those

men requested nothing but what they knew that he had been formerly in the habit

of doing. On the present occasion, Christ employs other symbols; for he puts his

spittle on the tongue of the dumb man, and puts his fingers into his ears. The lay-

ing on of hands would of itself have been sufficiently efficacious, and even, without

moving a finger, he might have accomplished it by a single act of his will; but it is

evident that he made abundant use of outward signs, when they were found to be

advantageous. Thus, by touching the tongue with spittle, he intended to point out

that the faculty of speech was communicated by himself alone; and by putting his

finger into the ears, he showed that it belonged to his office to pierce the ears of the

deaf. There is no necessity for having recourse to allegories; and we find that those

who have amused themselves with ingenious discussions on this subject, are so far

from bringing forward any thing of real value, that they tend rather to hold up the

Scriptures to ridicule. Readers of sobriety and judgment will be satisfied with this

single instruction, that we obtain from Christ, in answer to our prayers, both speech

and hearing; for he pours his energy into our tongues, and pierces our ears with his

fingers.

33. And when he had taken him aside from the multitude. This was done, partly

to afford to those who were ignorant, and not yet sufficiently qualified for becoming

witnesses, an opportunity of perceiving at a distance the glory of his Divine nature,

and partly that he might have a better opportunity of pouring out earnest prayer.

When he looked up to heaven and sighed, it was an expression of strong feeling;

and this enables us to perceive the vehemence of his love towards men, for whose

miseries he feels so much compassion. Nor can it be doubted, that by conveying the

spittle from his own mouth to the mouth of another, and by putting his fingers into his

ears, he intended to manifest and express the same feeling of kindness. Yet that he

has supreme power to remove all our defects, and restore us to health, is proclaimed

by him when he simply orders the tongue and ears to be opened; for it was not

without a good reason that Mark inserted that Chaldaic word, ({ἐφφαθά}) Ephphatha,

be opened, but to testify the divine power of Christ. Among other fooleries with

which baptism has been debased by foolish men, the ceremony used by our Lord is

turned into a piece of buffoonery; and this instance shows us that there is no end to

licentiousness, when men wantonly change at their own pleasure the mysteries of

God.

36. Then he enjoined them not to tell it to any person. Many commentators

torture these injunctions to an opposite meaning, as if Christ had purposely excited

them to spread abroad the fame of the miracle; but I prefer a more natural inter-

pretation which I have formerly stated, 1032 that Christ only intended to delay the

publication of it till a more proper and convenient time. I have no doubt, therefore,

that their zeal was unseasonable, when, though enjoined to be silent, they were in

haste to speak. We need not wonder that men unaccustomed to the doctrine of

1031"Pour dedier et eonsacrer les personnes;" — "for dedicating and con-secrating persons." 1032Harmony, vol. 1. p. 374.

HARMONY OF THE EVANGELISTS

Christ are carried away by immoderate zeal, when it is not called for. Yet what they

unwisely attempted to do, was made by Christ to promote his own glory; for not only

was the miracle made known, but the whole of that district, in despising the Author

of heavenly gifts, was rendered inexcusable.

37. He hath done all things well. Matthew, after collecting many miracles, con-

cludes by saying that the multitudes wondered, and glorified the God of Israel; that

is, because God, taking unusual methods of illustrating his power, had called up the

remembrance of his covenant. But the words of Mark contain perhaps an implied

contrast; for the reports concerning Christ were various, and the word multitude or

crowd ({ὄχλος}) may be intended to mean that it was only wicked and malicious

persons who slandered his actions, since all that he did was so far from exposing

him to calumny that it deserved the highest praise. But we know, and it is what

nature teaches us, that nothing is more unjust than to make the bestowal of favors

an occasion of envy and ill-will.

Matthew 15:32. I have compassion on the multitude. Here a miracle is related

not unlike another which we have lately explained. The only difference is, that on the

former occasion Christ satisfied five thousand men with five loaves and two fishes,

while, on the present occasion, four thousand men are fed with seven loaves and

a few small fishes; and that twelve baskets were then filled with fragments, while

out of a greater abundance a smaller portion is left. Let us learn from this, that the

power of God is not restricted to means or outward assistance, and that it is all one

with Him whether there be much or little, as Jonathan 1033 said when speaking of his

own moderate army and the vast multitude of enemies:

there is no restraint to the Lord to save by many or by few,

(1 Samuel 14:6.)

As the blessing of God can make one loaf suffice as well as twenty for satisfying

a great multitude, so, if that be wanting, a hundred loaves will not be a sufficient

meal for ten men; for when the staff of bread is broken, (Leviticus 26:26,) though

the flour should come in full weight from the mill, and the bread from the oven, it will

serve no purpose to stuff the belly. The three days' fasting, of which Christ speaks,

must not be understood to mean that they had eaten nothing for three days; but that

in desert places they had few conveniences, and must have wanted their ordinary

food. Besides, in those warm countries, hunger is less keen than in our thick and cold

atmosphere; and, therefore, we need not wonder that they should abstain longer

from food.

33. Whence shall we obtain so many loaves in a solitary place? The disciples

manifest excessive stupidity in not remembering, at least, that earlier proof of the

power and grace of Christ, which they might have applied to the case in hand. As

if they had never seen any thing of the same sort, they forget to apply to him for

relief. There is not a day on which a similar indifference does not steal upon us;

and we ought to be the more careful not to allow our minds to be drawn away from

the contemplation of divine benefits, that the experience of the past may lead us

1033Instead of Jonathan, the French copy mentions Asa, whose words are similar, and were uttered on a similar occasion: Lord, it is nothing with thee to help, whether with many, or with them that have no power, (2 Chronicles 14:11.) — Ed.

JOHN CALVIN

to expect for the future the same assistance which God has already on one or more

occasions bestowed upon us.

Matthew 16:1-4; Mark 8:11-13; Luke 12:54-57

Matthew 16:1-4

Mark 8:11-13

Luke 12:54-57

1. And the Pharisees, together with the Sadducees, came, and tempting desired

that he would show them a sign from heaven. 2. But he answering said to them,

About the commencement of the evening you say, It will be fine weather; for the

sky is red. 3. And in the morning, There will be a storm today; for the sky is red and

lowering. Hypocrites, you can judge aright of the face of the sky; but can you not

judge of the signs of the times? 4. A wicked and adulterous nation demandeth a

sign, and no sign shall be given to it but the sign of the prophet Jonah. And he left

them, and departed.

11. And the Pharisees came, and began to dispute with him, requesting from him

a sign from heaven tempting him. 12. And he groaned in his spirit, and said, Why

doth this generation ask a sign? Verily, I say to you, That no sign shall be given to

this generation. 13. And he left them, and returned to the ship, and departed across

the lake.

54. And he said also to the multitudes, When you see a cloud rising out of the

west, you immediately say, A shower is coming; and so it is. 55. And when you

perceive the south wind blowing, you say that there will be hot weather; and so it

is. 56. Hypocrites, you know how to judge of the appearance of the sky and of the

earth, and how comes it that you do not understand this time? 57. And why even of

yourselves do you not judge what is right?

Matthew 16:1. And the Pharisees came. Mark says that they began to dispute,

from which we may conjecture that, when they had been vanquished in argument,

this was their last resource; as obstinate men, whenever they are reduced to ex-

tremities, to avoid being compelled to yield to the truth, are accustomed to intro-

duce something which is foreign to the subject. Though the nature of the dispute is

not expressed, yet I think it probable that they debated about the calling of Christ,

why he ventured to make any innovation, and why he made such lofty pretensions,

JOHN CALVIN

as if by his coming he had fully restored the kingdom of God. Having nothing far-

ther to object against his doctrine, they demand that he shall give them a sign from

heaven. But it is certain that a hundred signs would have no greater effect than

the testimonies of Scripture. Besides, many miracles already performed had placed

before their eyes the power of Christ, and had almost enabled them to touch it with

their hands. Signs, by which Christ made himself familiarly known, are despised by

them; and how much less will they derive advantage from a distant and obscure

sign? Thus the Papists of our own day, as if the doctrine of the Gospel had not yet

been proved, demand that it be ascertained by means of new miracles.

The Pharisees, together with the Sadducees. It deserves our attention that,

though the Sadducees and the Pharisees looked upon each other as enemies, and

not only cherished bitter hatred, but were continually engaged in hostilities, yet

they enter into a mutual league against Christ. In like manner, though ungodly men

quarrel among themselves, their internal broils never prevent them from conspiring

against God, and entering into a compact for joining their hands in persecuting the

truth.

Tempting. By this word the Evangelists mean that it was not with honest inten-

tions, nor from a desire of instruction, but by cunning and deceit, that they demanded

what they thought that Christ would refuse, or at least what they imagined was not in

his power. Regarding him as utterly mean and despicable, they had no other design

than to expose his weakness, and to destroy all the applause which he had hitherto

obtained among the people. In this manner unbelievers are said to tempt God, when

they murmur at being denied what their fancy prompted them to ask, and charge

God with want of power.

2. About the commencement of the evening. By these words Christ reminds them

that his power had been sufficiently manifested, so that they must have recognised

the time of their visitation, (Luke 19:44,) had they not of their own accord shut their

eyes, and refused to admit the clearest light. The comparison which he employs is

beautiful and highly appropriate; for, though the aspect of the sky is changeable, so

that sometimes a storm unexpectedly arises, and sometimes fair weather springs

up when it was not expected, yet the instructions of nature are sufficient to enable

men to predict from signs whether the day will be fair or cloudy. Christ therefore

asks why they do not recognize the kingdom of God, when it is made known by signs

not less manifest; for this proved clearly that they were excessively occupied with

earthly and transitory advantages, and cared little about any thing that related to the

heavenly and spiritual life, and were blinded not so much by mistake as by voluntary

malice.

3. Hypocrites, you can judge. He calls them hypocrites, because they pretend to

ask that which, if it were exhibited to them, they are resolved not to observe. The

same reproof applies nearly to the whole world; for men direct their ingenuity, and

apply their senses, to immediate advantage; and therefore there is scarcely any man

who is not sufficiently well qualified in this respect, or at least who is not tolerably

acquainted with the means of gaining his object. How comes it then that we feel

no concern about the signs by which God invites us to himself? Is it not because

HARMONY OF THE EVANGELISTS

every man gives himself up to willing indifference, and extinguishes the light which

is offered to him? The calling of Christ, and the immediate exhibition of eternal

salvation, were exhibited to the scribes both by the Law and the Prophets, and by

his own doctrine, to which miracles were added.

There are many persons of the same description in the present day, who plead

that on intricate subjects they have a good right to suspend their judgment, because

they must wait till the matter is fully ascertained. They go farther, and believe that

it is a mark of prudence purposely to avoid all inquiry into the truth; as if it were

not an instance of shameful sloth that, while they are so eagerly solicitous about the

objects of the flesh and of the earth, they neglect the eternal salvation of their souls,

and at the same time contrive vain excuses for gross and stupid ignorance.

A very absurd inference is drawn by some ignorant persons from this passage,

that we are not at liberty to predict from the aspect of the sky whether we shall have

fair or stormy weather. It is rather an argument which Christ founds on the regular

course of nature, that those men deserve to perish for their ingratitude, who, while

they are sufficiently acute in matters of the present life, yet knowingly and willfully

quench the heavenly light by their stupidity.

Mark 8:12. And groaning in his spirit. By these words Mark informs us that it

occasioned grief and bitter vexation to our Lord, when he saw those ungrateful men

obstinately resist God. And certainly all who are desirous to promote the glory of

God, and who feel concern about the salvation of men, ought to have such feelings

that nothing would inflict on their hearts a deeper wound than to see unbelievers

purposely blocking up against themselves the way of believing, and employing all

their ingenuity in obscuring by their clouds the brightness of the word and works of

God. The words, in his spirit, appear to me to be added emphatically, to inform us

that this groan proceeded from the deepest affection of his heart, and that no sophist

might allege that Christ resorted to outward attitudes to express a grief which he did

not inwardly feel; for that holy soul, which was guided by the zeal of the Spirit, must

have been moved by deep sadness at the sight of such wicked obstinacy.

Luke 12:57. And why even of yourselves, etc.? Here Christ opens up the source

of the evil, and, as it were, applies the lancet to the ulcer. He tells them that they do

not descend into their consciences, and there examine with themselves, as in the

presence of God, what is right. The reason why hypocrites are so much disposed

to make objections is, that they throw their swelling words into the air without any

concern, and never exercise calm thought, or place themselves at the tribunal of

God, that the truth, when once ascertained, may be fully embraced. When Luke

says that this was spoken to the multitudes, he does not contradict the narrative of

Matthew and Mark; for it is probable that Christ adapted his style generally to the

followers and disciples of the scribes, and to other despisers of God who resembled

them, of whom he perceived that there were too many; as the present complaint or

expostulation was applicable to the whole of that rabble.

Matthew 16:4. A wicked and adulterous nation. This passage was explained 1034 under Matthew 12:38. The general meaning is, that the Jews are never satisfied

1034See page 93 of this volume.

JOHN CALVIN

with any signs, but are continually tickled by a wicked desire to tempt God. He

does not call them an adulterous nation merely because they demand some kind

of sign, (for the Lord sometimes permitted his people to do this,) but because they

deliberately provoke God; and therefore he threatens that, after he has risen from

the dead, he will be a prophet like Jonah. So Matthew at least says — for Mark does

not mention Jonah — but the meaning is the same; for, strictly speaking, this was

intended to serve as a sign to them, that Christ, when he had risen from the dead,

would in every place cause the voice of his Gospel to be distinctly heard.

Matthew 16:5-12; Mark 8:14-21; Luke 12:1

Matthew 16:5-12

Mark 8:14-21

Luke 12:1

5. And his disciples, when they had come to the opposite bank, through neglect

had not taken bread. 1035 6. And Jesus said to them, Take heed and beware of

the leaven of the Pharisees and of the Sadducees. 7. But they considered within

themselves, saying, We have not taken bread. 1036 8. And when Jesus knew this, he

said to them, Why do you think within yourselves, O you of little faith, that you have

not taken bread? 9. Do you not yet understand, and do you not remember those

five loaves, when there were five thousand men, and how many baskets you carried

away? 10. Nor those seven loaves, when there were four thousand men, and how

many baskets you carried away? 11. How comes it that you do not understand that

it was not about bread that I told you to beware of the leaven of the Pharisees and

of the Sadducees? 12. Then they understood that he did not bid them beware of the

doctrine of the Pharisees and of the Sadducees.

14. And they had neglected to take bread, and had not more than one loaf with

them in the ship. 15. And he charged them saying, Take heed and beware of the

leaven of the Pharisees, and of the leaven of Herod. 16. And they reasoned within

themselves, saying, We have not bread. 1037 17. And Jesus, perceiving this, said

to them, Why do you reason that you have no bread? Do you not yet consider or

understand? Have you your heart yet blinded? 18. Having eyes, do you not see?

and having ears, do you not hear? and do you not remember? 19. When I fed the

five thousand men, how many baskets full of fragments did you carry away? They

say to him, Twelve. 20. And when [I broke] the seven among four thousand, how

many baskets of the remains of the fragments did you carry away? And they said,

1035"Et quand les disciples furent venus outre, ils avoyent oublie a prendre les pains;" — "and when the disciples were come across, they had forgotten to take bread."

1036"[C'est pource que] nous n'avons point prins de pains;" — "[it is because] we have not taken bread."

1037"[C'est pource que] nous n'avons point prins de pains;" — "[it is because] we have not taken bread."

JOHN CALVIN

Seven. 21. And he said to them, How is it that you do not understand?

1. And when an innumerable multitude had assembled, 1038 so that they trod one

upon another, he began to say to his disciples, Above all, beware 1039 of the leaven

of the Pharisees, which is hypocrisy

Matthew 16:5. And when his disciples came. Here Christ takes occasion from

the circumstance that had just occurred 1040 to exhort his disciples to beware of

every abuse that makes an inroad on sincere piety. The Pharisees had come a little

before; the Sadducees joined them; and apart from them stood Herod, a very wicked

man, and an opponent and corrupter of sound doctrine. In the midst of these dangers

it was very necessary to warn his disciples to be on their guard; for, since the human

mind has a natural inclination towards vanity and errors, when we are surrounded by

wicked inventions, spurious doctrines, and other plagues of the same sort, nothing

is more easy than to depart from the true and simple purity of the word of God; and

if we once become entangled in these things, it will never be possible for the true

religion to hold an entire sway over us. But to make the matter more clear, let us

examine closely the words of Christ.

Beware of the leaven of the Pharisees. Along with the Pharisees Matthew men-

tions the Sadducees Instead of the latter, Mark speaks of Herod Luke takes no notice

of any but the Pharisees, (though it is not absolutely certain that it is the same dis-

course of Christ which Luke relates,) and explains the leaven to be hypocrisy In short,

he glances briefly at this sentence, as if there were no ambiguity in the words. Now

the metaphor of leaven, which is here applied to false doctrine, might have been

employed, at another time, to denote the hypocrisy of life and conduct, or the same

words might even have been repeated a second time. But there is no absurdity in

saying, that those circumstances which are more copiously detailed by the other

two Evangelists, in the order in which they took place, are slightly noticed by Luke

in a manner somewhat different, and out of their proper place or order, but without

any real contradiction. If we choose to adopt this conjecture, hypocrisy will denote

here something different from a pretended and false appearance of wisdom. It will

denote the very source and occasion of empty display, which, though it holds out an

imposing aspect to the eyes of men, is of no estimation in the sight of God. For, as

Jeremiah (5:3) tells us that the eyes of the Lord behold the truth, so they that believe

in his word are instructed to maintain true godliness in such a manner as to cleave

to righteousness with an honest and perfect heart; as in these words,

An now, O Israel, what doth the Lord require from thee, but that thou shouldst

cleave to him with all thy heart, and with all thy soul? (Deuteronomy 10:12.)

On the other hand, the traditions of men, while they set aside spiritual worship,

wear a temporary disguise, as if God could be imposed upon by such deceptions;

for to whatever extent outward ceremonies may be carried, they are, in the sight of

God, nothing more than childish trifles, unless so far as they assist us in the exercise

1038"Cependant une multitude s'estant assemblee a milliers;" — "mean while, a multitude having assembled by thousands."

1039"En premier lieu, donnez-vous garde;" — "in the first place, beware." 1040"Ici Christ prenant occasion des propos precedens;" — "here Christ taking occasion from the former discourse."

HARMONY OF THE EVANGELISTS

of true piety.

We now perceive the reason why hypocrisy was viewed by Luke as equivalent

to doctrines invented by men, and why he included under this name the leavens of

men, which only puff up, and in the sight of God contain nothing solid, and which even

draw aside the minds of men from the right study of piety to empty and insignificant

ceremonies. But it will be better to abide by the narrative of Matthew, which is more

copious. The disciples, after having been reproved by our Lord, came at length to

understand that he had charged them to be on their guard against certain doctrine.

It was plainly, therefore, the intention of Christ to fortify them against prevailing

abuses, by which they were attacked on all sides. The Pharisees and Sadducees

were expressly named, because those two sects maintained at that time a tyrannical

sway in the Church, and held opinions so utterly subversive of the doctrine of the

Law and the Prophets, that almost nothing remained pure and entire.

But Herod did not in any way profess to teach; and a question arises, why does

Mark class him with false teachers? Beware of the leaven of the Pharisees, and Of

The Leaven Of Herod. I reply: he was half a Jew, was mean and treacherous, and

availed himself of every contrivance that was within his reach to draw the people

to his side; for it is customary with all apostates to contrive some mixture, for the

purpose of establishing a new religion by which the former may be abolished. It

was because he was laboring craftily to subvert the principles of true and ancient

piety, and thus to give currency to a religion that would be exceedingly adapted to

his tyranny, or rather because he was endeavoring to introduce some new form of

Judaism, that our Lord most properly charged them to beware of his leaven. From

the temple of God the scribes disseminated their errors, and the court of Herod was

another workshop of Satan, in which errors of a different kind were manufactured.

Thus in our own day we find that not only from Popish temples, and from the dens

of sophists and monks, does Antichrist vomit out her impostures, but that there is a

Theology of the Court, which lends its aid to prop up the throne of Antichrist, so that

no stratagem is left untried. But as Christ opposed the evils which then prevailed,

and as he aroused the minds of his followers to guard against those which were the

most dangerous, let us learn from his example to make a prudent inquiry what are the

abuses that may now do us injury. Sooner shall water mix with fire than any man shall

succeed in reconciling the inventions of the Pope with the Gospel. Whoever desires

to become honestly a disciple of Christ, must be careful to keep his mind pure from

those leavens; and if he has already imbibed them, he must labor to purify himself

till none of their polluting effects remain. There are restless men, on the other hand,

who have endeavored in various ways to corrupt sound doctrine, and, in guarding

also against such impostures, believers must maintain a strict watch, that they may

keep a perpetual Passover

with the unleavened bread of sincerity and truth,

(1 Corinthians 5:8.)

And as on every hand there now rages an impiety like that of Lucian, 1041 a most

1041"L'mpiete des Lucianistes et des Atheistes;" — "the impiety of the Lucianists and Atheists." Lucian, a celebrated Greek writer, of the second century of the Christian era, author of Dialogues of the Dead, is here alluded to as the type of scoffers and Atheists. His subject naturally led

JOHN CALVIN

pernicious leaven, or rather a worse than deadly poison, let them exercise this very

needful caution, and apply to it all their senses.

8. Why do you think within yourselves, etc.? The disciples again show how little

they had profited by the instructions of their Master, and by his wonderful works.

What he had said about being on their guard against the leaven is rashly interpreted

by them as if Christ intended only to withdraw them from outward intercourse. As it

was customary among the Jews not to take food in company with irreligious men, the

disciples imagine that the Pharisees were classed with such persons. This ignorance

might perhaps have been endured; but they are forgetful of a favor which they lately

received, and do not consider that Christ has the remedy his power to hinder them

from being compelled to pollute themselves by meat and drink, and therefore he

reproves them sharply, as they deserved. And certainly it was shameful ingratitude

that, after having seen bread created out of nothing, and in such abundance as to

satisfy many thousands of men, and after having seen this done twice, they are now

anxious about bread, as if their Master did not always possess the same power. From

these words we infer that all who have once or twice experienced the power of God,

and distrust it for the future are convicted of unbelief; for it is faith that cherishes

in our hearts the remembrance of the gifts of God, and faith must have been laid

asleep, if we allow them to be forgotten.

12. Then they understood. The word leaven is very evidently used by Christ

as contrasted with the pure and uncorrupted word of God. In a former passage,

(Matthew 13:33,) Christ had used the word in a good sense, when he said that the

Gospel resembled leaven; 1042 but for the most part this word is employed in Scrip-

ture to denote some foreign substance, by which the native purity of any thing is

impaired. In this passage, the naked truth of God, and the inventions which men con-

trive out of their own brain, are unquestionably the two things that are contrasted.

The sophist must not hope to escape by saying that this ought not to be understood

as applicable to every kind of doctrine; for it will be impossible to find any doctrine

but what has come from God that deserves the name of pure and unleavened Hence

it follows that leaven is the name given to every foreign admixture; as Paul also tells

us that faith is rendered spurious, as soon as we are

drawn aside from the simplicity of Christ,

(2 Corinthians 11:3.)

It must now be apparent who are the persons of whose doctrine our Lord charges

us to beware. The ordinary government of the Church was at that time in the hands

of the scribes and priests, among whom the Pharisees held the highest rank. As

Christ expressly charges his followers to beware of their doctrine, it follows that all

him to treat with sportive humor the solenmities of death and the future judgment; and the wit and elegance of his pen, had it been guided by ordinary caution, would have been readily — far too readily — sustained as an apology for the tone of his work. But in defiance of the ordinary feelings of mankind, he attacked so fearlessly the most sacred truths, and offended the ear of modesty by such indecent allusions, that his character as a man has been stamped with infamy. Modern times have scarcely produced so daring an infidel, with the exception perhaps of Voltaire, who took no pains to conceal his intense hatred of Christianity and of good men. Had he appeared earlier, his name might perhaps have been substituted for that of Lucian, as the representative of his class. — Ed.

1042See page 127 of this volume.

HARMONY OF THE EVANGELISTS

who mingle their own inventions with the word of God, or who advance any thing

that does not belong to it, must be rejected, how honorable soever may be their

rank, or whatever proud titles they may wear. Accursed and rebellious, therefore,

is the obedience of those who voluntarily submit to the inventions and laws of the

Pope.

Mark 8:22-26

22. And he cometh to Bethsaida, and they bring to him a blind man, and implore

him to touch him. 23. Then taking the blind man by the hand, he led him out of the

village. And when he had spat on his eyes, and laid his hands upon him, he asked

him if he saw any thing. 24. And he looking up said, I see men; for I perceive them

walking as if they were trees. 25. Then he again laid his hands upon his eyes, and

desired him to look; and he was restored, so that he saw them all clearly. 26. And

he sent him away to his own house, saying, Neither enter into the village, nor tell it

to any one in the village.

This miracle, which is omitted by the other two Evangelists, appears to have been

related by Mark chiefly on account of this circumstance, that Christ restored sight

to the blind man, not in an instant, as he was generally accustomed to do, but in

a gradual manner. He did so most probably for the purpose of proving, in the case

of this man, that he had full liberty as to his method of proceeding, and was not

restricted to a fixed rule, so as not to resort to a variety of methods in exercising his

power. On this account, he does not all at once enlighten the eyes of the blind man,

and fit them for performing their office, but communicates to them at first a dark and

confused perception, and afterwards, by laying on his hands a second time, enables

them to see perfectly. And so the grace of Christ, which had formerly been poured

out suddenly on others, flowed by drops, as it were, on this man.

Mark 8:24. I see men. Our Lord had put the question to the blind man for the

sake of his disciples, to inform them that the man had received something, but that

hitherto nothing more than a slight commencement of the cure had been effected.

The reply is, that he sees men, because he perceives some persons walking who are

upright like trees By these words he acknowledges that his sight is not yet so clear

as to distinguish men from trees, but that he has already obtained some power of

seeing, because he conjectures from the motion that those whom he perceives to be

in an erect posture are men; and it is in this respect that he says they are like trees

We see then that he speaks only by conjecture when he says that he sees men

HARMONY OF THE EVANGELISTS

26. And he sent him away to his house. Christ does not suffer him to return to

Bethsaida, where there were many that had beheld the miracle. This is conjectured

by some to have been done, because Christ intended to punish the inhabitants of

that place by depriving them of the enjoyment of his favor. Whatever might be

the reason, it is certain that no miracle was performed by him in order to remain

perpetually buried, but that he intended to have it concealed along with many others,

till, after having expiated by his death the sins of the world, 1043 he should ascend

to the glory of the Father.

1043"Iusques a ce qu'ayant par sa mort accompli la satisfaction des pechez du monde;" — "till having by his death rendered full satisfaction for the sins of the world."

Matthew 16:13-19; Mark 8:27-29; Luke 9:18-20

Matthew 16:13-19; Mark 8:27-29;

Luke 9:18-20

Matthew 16:13-19

Mark 8:27-29

Luke 9:18-20

13. And when Jesus came to the coasts of Cesarea Philippi, he asked his disciples,

saying, Who do men say that I the Son of man am? 14. And they said, Some [say,]

John the Baptist; and other, Elijah; and others, Jeremiah, or one of the prophets. 15.

He saith to them, But who do you say that I am? 16. And Simon Peter answering

said, Thou art the Christ, the Son of the living God. 17. And Jesus answering said to

him, Blessed art thou, Simon Bar-Jona; 1044 for flesh and blood hath not revealed it

to thee, but my Father who is in heaven. 18. But I say to thee, That thou art Peter,

and on this rock will I build my church; and the gates of hell shall not prevail against

it. 19. And I will give to thee the keys of the kingdom of heaven; and whatsoever

thou shalt bind on earth shall be bound in heaven; and whatseover thou shalt loose

on earth shall be loosed in heaven.

27. And Jesus departed, and his disciples, into the villages of Cesarea, which is

called, Philippi; and by the way he asked his disciples, saying to them, Who do men

say that I am? 28. And they replied, John the Baptist; and some, Elijah; and others,

One of the prophets, 29. And he saith to them, But who do you say that I am? And

Peter answering saith to him, Thou art the Christ.

18. And it happened, when he was alone praying, his disciples also were with

him, and he asked them, saying, Who do the multitudes say that I am? 19. And

they answering said, John the Baptist; and others, Elijah; and others, that one of the

ancient prophets hath risen. 20. And he said to them, And who do you say that I

am? Simon Peter answering said, The Christ of God.

Matthew 16:13. And when Jesus came to the coasts of Cesarea Philippi. Mark

says that this conversation took place during the journey. Luke says that it took

place while he was praying, and while there were none in company with him but his

1044"Simon, fils de Iona;" — "Simon, son of Jonah."

HARMONY OF THE EVANGELISTS

disciples. Matthew is not so exact in mentioning the time. All the three unquestion-

ably relate the same narrative; and it is possible that Christ may have stopped at a

certain place during that journey to pray, and that afterwards he may have put the

question to his disciples. There were two towns called Cesarea, of which the former

was more celebrated, and had been anciently called The Tower of Strato; while the

latter, which is mentioned here, was situated at the foot of Mount Lebanon, not far

from the river Jordan. It is for the sake of distinguishing between these two towns

that Philippi is added to the name; for though it is conjectured by some to have been

built on the same spot where the town of Dan formerly stood, yet, as it had lately

been rebuilt by Philip the Tetrarch, it was called Philippi 1045

Who do men say that I am? This might be supposed to mean, What was the

current rumor about the Redeemer, who became the Son of man? But the question

is quite different, What do men think about Jesus the Son of Mary? He calls himself,

according to custom, the Son of man, as much as to say, Now that clothed in flesh I

inhabit the earth like other men, what is the opinion entertained respecting me? The

design of Christ was, to confirm his disciples fully in the true faith, that they might

not be tossed about amidst various reports, as we shall presently see.

14. Some [say,] John the Baptist. This inquiry does not relate to the open enemies

of Christ, nor to ungodly scoffers, but to the sounder and better part of the people,

who might be called the choice and flower of the Church. Those only are mentioned

by the disciples who spoke of Christ with respect; and yet, though they aimed at

the truth, not one of them reaches that point, but all go astray in their vain fancies.

Hence we perceive how great is the weakness of the human mind; for not only is it

unable of itself to understand what is right or true, but even out of true principles it

coins errors. Besides, though Christ is the only standard of harmony and peace, by

which God gathers the whole world to himself, the greater part of men seize on this

subject as the occasion of prolonged strife. Among the Jews, certainly, the unity of

faith related solely to Christ; and yet they who formerly appeared to have some sort

of agreement among themselves now split into a variety of sects.

We see too how one error quickly produces another; for a preconceived opinion,

which had taken a firm hold of the minds of the common people, that souls passed

from one body to another, made them more ready to adopt this groundless fancy.

But though, at the time of Christ's coming, the Jews were divided in this manner,

such a diversity of opinions ought not to have hindered the godly from desiring to

attain the pure knowledge of him. For if any man, under such a pretense, had given

himself up to sloth, and neglected to seek Christ, we would have been forced to

declare that there was no excuse for him. Much less then will any man escape the

judgment of God who is led by the variety of sects to entertain a dislike of Christ,

or who, disgusted by the false opinions of men, does not deign to attach himself to

Christ.

15. But who do you say that I am? Here Christ distinguishes his disciples from the

rest of the crowd, to make it more fully evident that, whatever differences may exist

among others, we at least ought not to be led aside from the unity of faith. They

1045"On la nommoit Cesaree de Philippe;" — "it was named Cesarea of Philip."

JOHN CALVIN

who shall honestly submit to Christ, and shall not attempt to mix with the Gospel any

inventions of their own brain, will never want the true light. But here the greatest

vigilance is necessary, that, though the whole world may be carried away by its own

inventions, believers may continually adhere to Christ. As Satan could not rob the

Jews of the conviction which they derived from the Law and the Prophets, that Christ

would come, he changed him into various shapes, and, as it were, cut him in pieces.

His next scheme was, to bring forward many pretended Christs, that they might lose

sight of the true Redeemer. By similar contrivances, he continued ever afterwards

either to tear Christ in pieces, or to exhibit him under a false character. Among

the confused and discordant voices of the world, let this voice of Christ perpetually

sound in our ears, which calls us away from unsettled and wavering men, that we

may not follow the multitude, and that our faith may not be tossed about amongst

the billows of contending opinions.

16. Thou art the Christ. The confession is short, but it embraces all that is con-

tained in our salvation; for the designation Christ, or Anointed, includes both an

everlasting Kingdom and an everlasting Priesthood, to reconcile us to God, and, by

expiating our sins through his sacrifice, to obtain for us a perfect righteousness, and,

having received us under his protection, to uphold and supply and enrich us with ev-

ery description of blessings. Mark says only, Thou art the Christ. Luke says, Thou art

the Christ of God But the meaning is the same; for the Christs ({χριστοί}) of God was

the appellation anciently bestowed on kings, who had been anointed by the divine

command. 1046 And this phrase had been previously employed by Luke, (2:26,)

when he said that Simeon had been informed by a revelation from heaven that he

would not see death before he had seen the Lord's Christ For the redemption, which

God manifested by the hand of his Son, was clearly divine; and therefore it was nec-

essary that he who was to be the Redeemer should come from heaven, bearing the

impress of the anointing of God. Matthew expresses it still more clearly, Thou art the

Son of the living God; for, though Peter did not yet understand distinctly in what way

Christ was the begotten of God, he was so fully persuaded of the dignity of Christ,

that he believed him to come from God, not like other men, but by the inhabitation of

the true and living Godhead in his flesh. When the attribute living is ascribed to God,

it is for the purpose of distinguishing between Him and dead idols, who are nothing,

(1 Corinthians 8:4.)

17. Blessed art thou, Simon Bar-Jona. As

this is life eternal, to know the only true God,

and him whom he hath sent, Jesus Christ, (John 17:3,)

Christ justly pronounces him to be blessed who has honestly made such a confes-

sion. This was not spoken in a peculiar manner to Peter alone, but our Lord's purpose

was, to show in what the only happiness of the whole world consists. That every one

may approach him with greater courage, we must first learn that all are by nature

miserable and accursed, till they find a remedy in Christ. Next, we must add, that

whoever has obtained Christ wants nothing that is necessary to perfect happiness,

since we have no right to desire any thing better than the eternal glory of God, of

1046See Harmony, vol. 1, p. 92, n. 2; p. 142, n. 2.

HARMONY OF THE EVANGELISTS

which Christ puts us in possession.

Flesh and blood hath not revealed it to thee. In the person of one man Christ

reminds all that we must ask faith from the Father, and acknowledge it to the praise

of his grace; for the special illumination of God is here contrasted with flesh and

blood. Hence we infer, that the minds of men are destitute of that sagacity which

is necessary for perceiving the mysteries of heavenly wisdom which are hidden in

Christ; and even that all the senses of men are deficient in this respect, till God opens

our eyes to perceive his glory in Christ. Let no man, therefore, in proud reliance on

his own abilities, attempt to reach it, but let us humbly suffer ourselves to be inwardly

taught by the Father of Lights, (James 1:17,) that his Spirit alone may enlighten our

darkness. And let those who have received faith, acknowledging the blindness which

was natural to them, learn to render to God the glory that is due to Him.

18. And I say to thee. By these words Christ declares how highly he is delighted

with the confession of Peter, since he bestows upon it so large a reward. For, though

he had already given to his disciple, Simon, the name of Peter, (Matthew 10:2; John

1:42,) and had, out of his undeserved goodness, appointed him to be an apostle, yet

these gifts, though freely bestowed, 1047 are here ascribed to faith as if they had

been a reward, which we not unfrequently find in Scripture. Peter receives a twofold

honor, the former part of which relates to his personal advantage, and the latter to

his office as an Apostle.

Thou art Peter. By these words our Lord assures him that it was not without a good

reason that he had formerly given him this name, because, as a living stone (1 Peter

2:5) in the temple of God, he retains his stedfastness. This extends, no doubt, to all

believers, each of whom is a temple of God, (l Corinthians 6:19,) and who, united

to each other by faith, make together one temple, (Ephesians 2:21.) But it denotes

also the distinguished excellence of Peter above the rest, as each in his own order

receives more or less, according to the measure of the gift of Christ, (Ephesians 4:7.)

And on this rock. Hence it is evident how the name Peter comes to be applied both

to Simon individually, and to other believers. It is because they are founded on the

faith of Christ, and joined together, by a holy consent, into a spiritual building, that

God may dwell in the midst of them, (Ezekiel 43:7.) For Christ, by announcing that

this would be the common foundation of the whole Church, intended to associate

with Peter all the godly that would ever exist in the world. "You are now," said he, "a

very small number of men, and therefore the confession which you have now made

is not at present supposed to have much weight; but ere long a time will arrive

when that confession shall assume a lofty character, and shall be much more widely

spread." And this was eminently fitted to excite his disciples to perseverance, that

though their faith was little known and little esteemed, yet they had been chosen by

the Lord as the first-fruits, that out of this mean commencement there might arise a

new Church, which would prove victorious against all the machinations of hell.

Shall not prevail against it. The pronoun it ({αὐτὢς}) may refer either to faith

or to the Church; but the latter meaning is more appropriate. Against all the power

1047"Ces dons qui estoyent procedez de sa pure liberalite;" — "those gifts which had proceeded altogether from his liberality."

JOHN CALVIN

of Satan the firmness of the Church will prove to be invincible, because the truth of

God, on which the faith of the Church rests, will ever remain unshaken. And to this

statement corresponds that saying of John,

This is the victory which overcometh the world, your faith,

(1 John 5:4.)

It is a promise which eminently deserves our observation, that all who are united

to Christ, and acknowledge him to be Christ and Mediator, will remain to the end

safe from all danger; for what is said of the body of the Church belongs to each of

its members, since they are one in Christ. Yet this passage also instructs us, that so

long as the Church shall continue to be a pilgrim on the earth, she will never enjoy

rest, but will be exposed to many attacks; for, when it is declared that Satan will not

conquer, this implies that he will be her constant enemy. While, therefore, we rely on

this promise of Christ, feel ourselves at liberty to boast against Satan, and already

triumph by faith over all his forces; let us learn, on the other hand, that this promise

is, as it were, the sound of a trumpet, calling us to be always ready and prepared for

battle. By the word gates ({πύλαι}) is unquestionably meant every kind of power

and of weapons of war.

19. And I will give thee the keys Here Christ begins now to speak of the public

office, that is, of the Apostleship, which he dignifies with a twofold title. First, he says

that the ministers of the Gospel are porters, so to speak, of the kingdom of heaven,

because they carry its keys; and, secondly, he adds, that they are invested with a

power of binding and loosing, which is ratified in heaven. 1048 The comparison of

the keys is very properly applied to the office of teaching; as when Christ says (Luke

11:52) that the scribes and Pharisees, in like manner, have the key of the kingdom

of heaven, because they are expounders of the law. We know that there is no other

way in which the gate of life is opened to us than by the word of God; and hence it

follows that the key is placed, as it were, in the hands of the ministers of the word.

Those who think that the word keys is here used in the plural number, because

the Apostles received a commission not only to open but also to shut, have some

probability on their side; but if any person choose to take a more simple view of

the meaning, let him enjoy his own opinion. 1049 Here a question arises, Why does

the Lord promise that he will give to Peter what he appeared to have formerly given

him by making him an Apostle? But this question has been already answered, 1050

when I said that the twelve were at first (Matthew 10:5) nothing more than tempo-

rary preachers, 1051 and so, when they returned to Christ, they had executed their

commission; but after that Christ had risen from the dead, they then began to be

appointed to be ordinary teachers of the Church. It is in this sense that the honor is

now bestowed for the future.

Whatsoever thou shalt bind on earth. The second metaphor, or comparison, is

intended directly to point out the forgiveness of sins; for Christ, in delivering us, by

1048"Laquelle est receue et advouee es cieux;" — "which is received and acknowledged in heaven."

1049"Ie n'y contredi point;" — "I do not contradict him in it." 1050Harmony, vol. 1, p. 437. 1051"Ambassadeurs ou prescheurs temporels;" — "temporary messengers or preachers."

HARMONY OF THE EVANGELISTS

his Gospel, from the condemnation of eternal death, looses the cords of the curse

by which we are held bound. The doctrine of the Gospel is, therefore, declared to

be appointed for loosing our bonds, that, being loosed on earth by the voice and

testimony of men, we may be actually loosed in heaven. But as there are many

who not only are guilty of wickedly rejecting the deliverance that is offered to them,

but by their obstinacy bring down on themselves a heavier judgment, the power

and authority to bind is likewise granted to the ministers of the Gospel. It must

be observed, however, that this does not belong to the nature of the Gospel, but

is accidental; as Paul also informs us, when, speaking of the vengeance which he

tells us that he has it in his power to execute against all unbelievers and rebels, he

immediately adds,

When your obedience shall have been fulfilled,

(2 Corinthians 10:6.)

For were it not that the reprobate, through their own fault, turn life into death, the

Gospel would be to all the power of God to salvation, (Romans 1:16;) but as many

persons no sooner hear it than their impiety openly breaks out, and provokes against

them more and more the wrath of God, to such persons its savor must be deadly, (2

Corinthians 2:16.)

The substance of this statement is, that Christ intended to assure his followers

of the salvation promised to them in the Gospel, that they might expect it as firmly

as if he were himself to descend from heaven to bear testimony concerning it; and,

on the other hand, to strike despisers with terror, that they might not expect their

mockery of the ministers of the word to remain unpunished. Both are exceedingly

necessary; for the inestimable treasure of life is exhibited to us in earthen vessels,

(2 Corinthians 4:7,) and had not the authority of the doctrine been established in this

manner, the faith of it would have been, almost every moment, ready to give way. 1052 The reason why the ungodly become so daring and presumptuous is, that they

imagine they have to deal with men. Christ therefore declares that, by the preaching

of the Gospel, is revealed on the earth what will be the heavenly judgment of God,

and that the certainty of life or death is not to be obtained from any other source.

This is a great honor, that we are God's messengers to assure the world of its

salvation. It is the highest honor conferred on the Gospel, that it is declared to be

the embassy of mutual reconciliation between God and men, (2 Corinthians 5:20.)

In a word, it is a wonderful consolation to devout minds to know that the message of

salvation brought to them by a poor mortal man is ratified before God. Meanwhile, let

the ungodly ridicule, as they may think fit, the doctrine which is preached to them by

the command of God, they will one day learn with what truth and seriousness God

threatened them by the mouth of men. Finally, let pious teachers, resting on this

assurance, encourage themselves and others to defend with boldness the life-giving

grace of God, and yet let them not the less boldly thunder against the hardened

despisers of their doctrine.

Hitherto I have given a plain exposition of the native meaning of the words, so

1052"D'heure en heure elle seroit revoquee en doute;" — "from hour to hour it would be called in question."

JOHN CALVIN

that nothing farther could have been desired, had it not been that the Roman An-

tichrist, wishing to cloak his tyranny, has wickedly and dishonestly dared to pervert

the whole of this passage. The light of the true interpretation which I have stated

would be of itself sufficient, one would think, for dispelling his darkness; but that

pious readers may feel no uneasiness, I shall briefly refute his disgusting calumnies.

First, he alleges that Peter is declared to be the foundation of the Church. But who

does not see that what he applies to the person of a man is said in reference to Pe-

ter's faith in Christ? There is no difference of meaning, I acknowledge, between the

two Greek words {Πέτρος} (Peter) and {πέτρα}, (petra, a stone or rock,) 1053 except

that the former belongs to the Attic, and the latter to the ordinary dialect. But we

are not to suppose that Matthew had not a good reason for employing this diversity

of expression. On the contrary, the gender of the noun was intentionally changed,

to show that he was now speaking of something different. 1054 A distinction of the

same sort, I have no doubt, was pointed out by Christ in his own language; 1055 and

therefore Augustine judiciously reminds the reader that it is not {πέτρα} (petra, a

stone or rock) that is derived from {Πέτρος}, (Peter,) but {Πέτρος} (Peter) that is

derived from {πέτρα}, (petra, a stone or rock )

But not to be tedious, as we must acknowledge the truth and certainty of the

declaration of Paul, that the Church can have no other foundation than Christ alone,

(1 Corinthians 3:11; Ephesians 2:20,) it can be nothing less than blasphemy and

sacrilege when the Pope has contrived another foundation. And certainly no words

can express the detestation with which we ought to regard the tyranny of the Papal

system on this single account, that, in order to maintain it, the foundation of the

Church has been subverted, that the mouth of hell might be opened and swallow up

wretched souls. Besides, as I have already hinted, that part does not refer to Peter's

public office, but only assigns to him a distinguished place among the sacred stones

of the temple. The commendations that follow relate to the Apostolic office; and

hence we conclude that nothing is here said to Peter which does not apply equally

to the others who were his companions, for if the rank of apostleship was common

to them all, whatever was connected with it must also have been held in common.

But it will be said, Christ addresses Peter alone: he does so, because Peter alone,

in the name of all, had confessed Christ to be the Son of God, and to him alone is

addressed the discourse, which applies equally to the rest. And the reason adduced

by Cyprian and others is not to be despised, that Christ spake to all in the person of

1053"Ie confesse bien qu'en la langue Grecque il n'y a pas grande difference entre le mot qui signifie une pierre, et celuy qui signifie un homme nomme Pierre;" — "I readily acknowledge that, in the Greek language, there is no great difference between the word that signifies a stone, and that which signifies a man named Peter."

1054"A fin de monstrer qu'au second lieu il parloit de quelque autre chose que de la personne de Pierre;" — "in order to show that, in the latter clause, he was speaking of something totally different from the person of Peter."

1055By Christ's own language is meant the Syriac — a dialect of Hebrew — which is supposed to have been the vernacular language of Palestine in the time of our Lord, and consequently to have been spoken by him and his apostles. It is enough for our present purpose that CALVIN adopted this hypothesis, whatever may be the result of a controversy in which the claims of the Greek language above the Syriac, as familiarly spoken and written in Syria at that period, have been urged with vast learning and ability. — Ed.

HARMONY OF THE EVANGELISTS

one man, in order to recommend the unity of the Church. They reply, 1056 that he to

whom this privilege was granted in a peculiar manner is preferred to all others. But

that is equivalent to saying that he was more an apostle than his companions; for the

power to bind and to loose can no more be separated from the office of teaching and

the Apostleship than light or heat can be separated from the sun. And even granting

that something more was bestowed on Peter than on the rest, that he might hold a

distinguished place among the Apostles, it is a foolish inference of the Papists, that

he received the primacy, and became the universal head of the whole Church. Rank

is a different thing from power, and to be elevated to the highest place of honor

among a few persons is a different thing from embracing the whole world under his

dominion. And in fact, Christ laid no heavier burden on him than he was able to bear.

He is ordered to be the porter of the kingdom of heaven; he is ordered to dispense

the grace of God by binding and loosing; that is, as far as the power of a mortal man

reaches. All that was given to him, therefore, must be limited to the measure of

grace which he received for the edification of the Church; and so that vast dominion,

which the Papists claim for him, falls to the ground.

But though there were no strife or controversy about Peter, 1057 still this passage

would not lend countenance to the tyranny of the Pope. For no man in his senses will

admit the principle which the Papists take for granted, that what is here granted to

Peter was intended to be transmitted by him to posterity by hereditary right; for he

does not receive permission to give any thing to his successors. So then the Papists

make him bountiful with what is not his own. Finally, though the uninterrupted suc-

cession were fully established, still the Pope will gain nothing by it till he has proved

himself to be Peter's lawful successor. And how does he prove it? Because Peter

died at Rome; as if Rome, by the detestable murder of the Apostle, had procured for

herself the primacy. But they allege that he was also bishop there. How frivolous 1058 that allegation is, I have made abundantly evident in my Institutes, (Book 4,

Chapter 6,) to which I would willingly send my reader for a complete discussion of

this argument, rather than annoy or weary him by repeating it in this place. Yet I

would add a few words. Though the Bishop of Rome had been the lawful successor

of Peter, since by his own treachery he has deprived himself of so high an honor, all

that Christ bestowed on the successors of Peter avails him nothing. That the Pope's

court resides at Rome is sufficiently known, but no mark of a Church there can be

pointed out. As to the pastoral office, his eagerness to shun it is equal to the ardor

with which he contends for his own dominion. Certainly, if it were true that Christ

has left nothing undone to exalt the heirs of Peter, still he was not so lavish as to

part with his own honor to bestow it on apostates.

1056"Les Romanisques repliquent a l'encontre;" — "the Romanists reply on the other hand." 1057"Mais mettons le cas que ce qu'ils disent de Pierre soit hors de doute;" — "but let us suppose that what they say about Peter were beyond a doubt."

1058"Combien cela est faux et frivole;" — "how false and frivolous it is."

Matthew 16:20-28; Mark 8:30-38, 9:1; Luke 9:21-27

Matthew 16:20-28; Mark 8:30-38, 9:1;

Luke 9:21-27

Matthew 16:20-28

Mark 8:30-37

Luke 9:21-27

20. Then he charged his disciples 1059 not to tell any one that he was Jesus the

Christ. 21. From that time Jesus began to make known to his disciples, that he must

go to Jerusalem and suffer many things from the elders, and the chief priests, and the

scribes, and be killed, and be raised again on the third day. 22. And Peter, taking

him aside, 1060 began to rebuke him, saying, Lord, spare thyself; 1061 this shall

not happen to thee. 23. But he turning said to Peter, Get thee behind me, Satan,

thou art an offense to me; for thou relishest not those things which are of God, but

those which are of men. 24. Then Jesus said to his disciples, If any man chooses

to come after me, let him deny himself, and take up his cross, and follow me. 25.

For whosoever would save his life shall lose it; and on the other hand, whosoever

shall lose his life on my account shall find it. 26. For what doth it profit a man, if he

shall gain the whole world, and lose his own soul? or what shall a man give, that, in

exchange for it, he may redeem his soul? 27. For the Son of man will come in the

glory of his Father with his angels: and then will he render to every one according to

his actions. 28. Verily I say to you, There are some standing here, who will not taste

death till they have seen the Son of man coming in his kingdom.

30. And he threatened, and forbade them to tell any one concerning him. 1062

31. And he began to teach them, that the Son of man must suffer many things, and

be rejected by the elders, and the chief priests, and the scribes, and be killed, and

after three days rise again. 32. And he spoke that saying openly, and Peter took

him, and began to rebuke him. 33. But he turning and looking upon his disciples,

1059"Lors il commanda expressement a ses disciples;" — "then he expressly commanded his disciples."

1060"L'ayant prins a part;" — "have taken him aside." 1061"Seigneur, aye pitie de toy;" — "Lord, have pity on thyself." 1062"Et il leur defendit avec menace qu'ils ne dissent [cela] de luy a personne;" — "and he forbade them with threatening to tell [this] concerning him to any one."

HARMONY OF THE EVANGELISTS

rebuked Peter, saying, Get thee behind me, Satan; for thou relishest not the things

that are of God, but those that are of men. 34. And when he had called the multitude

to him along with his disciples, he said to them, Whosoever would follow me, let him

deny himself, and take up his cross, and follow me. 35. For whosoever would save

his life shall lose it; and whosoever shall lose his life for my sake, and for the sake of

the gospel, shall save it, 36. For what will it profit a man, if he shall gain the whole

world, and lose his soul? 37. Or what shall a man give as a ransom for his soul? 38.

For whosoever shall be ashamed of me and of my words in this adulterous and sinful

generation, of him likewise will the Son of man be ashamed, when he shall come in

the glory of his Father with the holy angels.

Mark 9:1

1. And he said to them, Verily, I say to you, There are some among those who

stand here 1063 that will not taste death, till they have seen the kingdom of God

come with power.

21. And he threatening charged them not to tell this to any one, 1064 22. Saying,

The Son of man must suffer many things and be rejected by the elders, and the chief

priests, and the scribes, and rise again on the third day. 23. And he said to all, If any

man would come after me, let him deny himself, and take up hi cross daily, 1065 and

follow me. 24. For whosoever would save his life shall lose it; and whosoever shall

lose his life on my account shall save it. 25. For what doth it profit a man, if he gain

the whole world, and be ruined and lost? 26. For whosoever shall be ashamed of

me and of my saying, of him likewise will the Son of man be ashamed, when he shall

come in his own majesty, and in the majesty of his Father, and of the holy angels.

27. And I say to you, There truly are some standing here who will not taste death,

till they see the kingdom of God. 1066

Having given a proof of his future glory, Christ reminds his disciples of what he

must suffer, that they also may be prepared to bear the cross; for the time was at

hand when they must enter into the contest, to which he knew them to be altogether

unequal, if they had not been fortified by fresh courage. And first of all, it was neces-

sary to inform them that Christ must commence his reign, not with gaudy display, not

with the magnificence of riches, not with the loud applause of the world, but with an

ignominious death. But nothing was harder than to rise superior to such an offense;

particularly if we consider the opinion which they firmly entertained respecting their

Master; for they imagined that he would procure for them earthly happiness. This

unfounded expectation held them in suspense, and they eagerly looked forward to

the hour when Christ would suddenly reveal the glory of his reign. So far were they

from having ever adverted to the ignominy of the cross, that they considered it to

be utterly unsuitable that he should be placed in any circumstances from which he

1063"Il y en d'aucuns de ceux qui sont ici presens;" — "there are some of those who are here present."

1064"Adonc usant de menaces il leur commanda qu'ils ne le dissent a personne;" — "Then employing threatenings, he commanded them not to tell it to any one."

1065"De iour en iour;" — "day by day." 1066"Iusqu'a taut qu'ils ayent veu le regne de Dieu;" — "till they have seen the kingdom of God."

JOHN CALVIN

did not receive honor. 1067 To them it was a distressing occurrence that he should

be rejected by the elders and the scribes, who held the government of the Church;

and hence we may readily conclude that this admonition was highly necessary. But

as the bare mention of the cross must, of necessity, have occasioned heavy distress

to their weak minds, he presently heals the wound by saying, that on the third day

he will rise again from the dead. And certainly, as there is nothing to be seen in the

cross but the weakness of the flesh, till we come to his resurrection, in which the

power of the Spirit shines brightly, our faith will find no encouragement or support.

In like manner, all ministers of the Word, who desire that their preaching may be

profitable, ought to be exceedingly careful that the glory of his resurrection should

be always exhibited by them in connection with the ignominy of his death.

But we naturally wonder why Christ refuses to accept as witnesses the Apostles,

whom he had already appointed to that office; for why were they sent but to be the

heralds of that redemption which depended on the coming of Christ? The answer is

not difficult, if we keep in mind the explanations which I have given on this subject:

first, that they were not appointed teachers for the purpose of bearing full and certain

testimony to Christ, but only to procure disciples for their Master; that is, to induce

those who were too much the victims of sloth to become teachable and attentive;

and; secondly, that their commission was temporary, for it ended when Christ himself

began to preach. As the time of his death was now at hand, and as they were not yet

fully prepared to testify their faith, but, on the contrary, were so weak in faith, that

their confession of it would have exposed them to ridicule, the Lord enjoins them to

remain silent till others shall have acknowledged him to be the conqueror of death,

and till he shall have endued them with increased firmness.

Matthew 16:22. And Peter, taking him aside, began to rebuke him. It is a proof

of the excessive zeal of Peter, that he reproves his Master; though it would appear

that the respect he entertained for him was his reason for taking him aside, because

he did not venture to reprove him in presence of others. Still, it was highly pre-

sumptuous in Peter to advise our Lord to spare himself, as if he had been deficient

in prudence or self-command. But so completely are men hurried on and driven

headlong by inconsiderate zeal, that they do not hesitate to pass judgment on God

himself, according to their own fancy. Peter views it as absurd, that the Son of God,

who was to be the Redeemer of the nation, should be crucified by the elders, and that

he who was the Author of life should be condemned to die. He therefore endeavors

to restrain Christ from exposing himself to death. The reasoning is plausible; but we

ought without hesitation to yield greater deference to the opinion of Christ than to

the zeal of Peter, whatever excuse he may plead.

And here we learn what estimation in the sight of God belongs to what are called

good intentions. So deeply is pride rooted in the hearts of men, that they think

wrong is done them, and complain, if God does not comply with every thing that

they consider to be right. With what obstinacy do we see the Papists boasting of their

devotions! But while they applaud themselves in this daring manner, God not only

1067"Que rien luy peust advenir qui ne fust honorable et magnifique;" — "that any thing should happen to him which was not honorable and magnificent."

HARMONY OF THE EVANGELISTS

rejects what they believe to be worthy of the highest praise, but even pronounces a

severe censure on its folly and wickedness. Certainly, if the feeling and judgment of

the flesh be admitted, Peter's intention was pious, or at least it looked well. And yet

Christ could not have conveyed his censure in harsher or more disdainful language.

Tell me, what is the meaning of that stern reply? How comes it that he who so mildly

on all occasions guarded against breaking even a bruised reed, (Isaiah 42:3,) thun-

ders so dismally against a chosen disciple? The reason is obvious, that in the person

of one man he intended to restrain all from gratifying their own passions. Though

the lusts of the flesh, as they resemble wild beasts, are difficult to be restrained, yet

there is no beast more furious than the wisdom of the flesh. It is on this account

that Christ reproves it so sharply, and bruises it, as it were, with an iron hammer, to

teach us that it is only from the word of God that we ought to be wise.

23. Get thee behind me, Satan. It is idle to speculate, as some have done,

about the word ({ὀπίσω}) behind; as if Peter were ordered to follow, and not to go

before; for, in a passage which we have already considered, Luke (4:8) informs us

that our Lord used those very words in repelling the attacks of Satan, and the verb

{ὕπαγε} (from which the Latin word Apage is derived) signifies to withdraw 1068

Christ therefore throws his disciple to a distance from him, because, in his inconsid-

erate zeal, he acted the part of Satan; for he does not simply call him adversary, but

gives him the name of the devil, as an expression of the greatest abhorrence.

Thou art an offense to me; for thou relishest not those things which are of God,

but those which are of men. We must attend to this as the reason assigned by our

Lord for sending Peter away from him. Peter was an offense to Christ, so long as he

opposed his calling; for, when Peter attempted to stop the course of his Master, it was

not owing to him that he did not deprive himself and all mankind of eternal salvation.

This single word, therefore, shows with what care we ought to avoid every thing that

withdraws us from obedience to God. And Christ opens up the original source of the

whole evil, when he says that Peter relishes those things which are of men. 1069

Lest we and our intentions should be sent away by our heavenly Judge to the devil, 1070 let us learn not to be too much attached to our own views, but submissively to

embrace whatever the Lord approves. Let the Papists now go and extol their notions

to the skies. They will one day learn, when they appear before the judgment-seat of

God, what is the value of their boasting, which Christ declares to be from Satan And

with regard to ourselves, if we do not, of our own accord, resolve to shut ourselves

out from the way of salvation by deadly obstacles, let us not desire to be wise in any

other manner than from the mouth of God.

24. Then Jesus said to his disciples. As Christ saw that Peter had a dread of

the cross, and that all the rest were affected in the same way, he enters into a

general discourse about bearing the cross, and does not limit his address to the

1068"Le mot Grec signifie simplement se reculer et s'en aller;" — "the Greek word simply means to withdraw and go away."

1069"Que Pierre s'arreste a la sagesse de l'homme;" — "that Peter rests satisfied with the wisdom of man."

1070"Et pourtant de peur que le Iuge celeste ne nous renvoye au diable avec nos bonnes affections et intentions;" — "and then lest our heavenly Judge should send us away to the devil with our good feelings and intentions."

JOHN CALVIN

twelve apostles, but lays down the same law for all the godly. 1071 We have already

met with a statement nearly similar, (Matthew 10:38.) 1072 But in that passage the

apostles were only reminded of the persecution which awaited them, as soon as they

should begin to discharge their office; while a general instruction is here conveyed,

and the initiatory lessons, so to speak, inculcated on all who profess to believe the

Gospel.

If any man will come after me. These words are used for the express purpose of

refuting the false views of Peter 1073 Presenting himself to every one as an example

of self-denial and of patience, he first shows that it was necessary for him to endure

what Peter reckoned to be inconsistent with his character, and next invites every

member of his body to imitate him. The words must be explained in this manner: "If

any man would be my disciple, let him follow me by denying himself and taking up

his cross, or, let him conform himself to my example." The meaning is, that none

can be reckoned to be the disciples of Christ unless they are true imitators of him,

and are willing to pursue the same course.

He lays down a brief rule for our imitation, in order to make us acquainted with

the chief points in which he wishes us to resemble him. It consists of two parts, self-

denial and a voluntary bearing of the cross. Let him deny himself. This self-denial

is very extensive, and implies that we ought to give up our natural inclinations, and

part with all the affections of the flesh, and thus give our consent to be reduced to

nothing, provided that God lives and reigns in us. We know with what blind love men

naturally regard themselves, how much they are devoted to themselves, how highly

they estimate themselves. But if we desire to enter into the school of Christ, we

must begin with that folly to which Paul (1 Corinthians 3:18) exhorts us, becoming

fools, that we may be wise; and next we must control and subdue all our affections.

And let him take up his cross. He lays down this injunction, because, though there

are common miseries to which the life of men is indiscriminately subjected, yet as

God trains his people in a peculiar manner, in order that they may be conformed to

the image of his Son, we need not wonder that this rule is strictly addressed to them.

It may be added that, though God lays both on good and bad men the burden of the

cross, yet unless they willingly bend their shoulders to it, they are not said to bear

the cross; for a wild and refractory horse cannot be said to admit his rider, though

he carries him. The patience of the saints, therefore, consists in bearing willingly the

cross which has been laid on them. 1074 Luke adds the word daily — let him take up

his cross Daily — which is very emphatic; for Christ's meaning is, that there will be

no end to our warfare till we leave the world. Let it be the uninterrupted exercise of

the godly, that when many afflictions have run their course, they may be prepared

to endure fresh afflictions.

25. For he that would save his life shall lose it. It is a most appropriate consolation,

1071"A tous fideles;" — "to all believers." 1072Harmony, vol. 1 p. 472. 1073"Pour refuter l'imagination que Pierre avoit en son corveau;" — "to refute the imagination which Peter had in his brain."

1074"A porter la croix qua Dieu leur met sur les epaules;" — "in bearing the cross which God lays on their shoulders."

HARMONY OF THE EVANGELISTS

that they who willingly suffer death for the sake of Christ 1075 do actually obtain life;

for Mark expressly states this as the motive to believers in dying — for my sake, and

for the sake of the Gospel — and in the words of Matthew the same thing must be

understood. It frequently happens that irreligious men are prompted by ambition

or despair to despise life; and to such persons it will be no advantage that they

are courageous in meeting death. The threatening, which is contrasted with the

promise, has also a powerful tendency to shake off carnal sloth, when he reminds

men who are desirous of the present life, that the only advantage which they reap is,

to lose life. There is a contrast intended here between temporal and eternal death,

as we have explained under Matthew 10:39, where the reader will find the rest of

this subject. 1076

26. For what doth it profit a man? The word soul is here used in the strictest

sense. Christ reminds them that the soul of man was not created merely to enjoy

the world for a few days, but to obtain at length its immortality in heaven. What

carelessness and what brutal stupidity is this, that men are so strongly attached to

the world, and so much occupied with its affairs, as not to consider why they were

born, and that God gave them an immortal soul, in order that, when the course

of the earthly life was finished, they might live eternally in heaven! And, indeed,

it is universally acknowledged, that the soul is of higher value than all the riches

and enjoyments of the world; but yet men are so blinded by carnal views, that they

knowingly and willfully abandon their souls to destruction. That the world may not

fascinate us by its allurements, let us remember the surpassing worth of our soul;

for if this be seriously considered, it will easily dispel the vain imaginations of earthly

happiness.

27. For the Son of man will come. That the doctrine which has just been laid

down may more deeply affect our minds, Christ places before our eyes the future

judgment; for if we would perceive the worthlessness of this fading life, we must be

deeply affected by the view of the heavenly life. So tardy and sluggish is our mind,

that it needs to be aided by looking towards heaven. Christ summons believers to his

judgment-seat, to lead them to reflect at all times that they lived for no other object

than to long after that blessed redemption, which will be revealed at the proper

time. The admonition is intended to inform us, that they do not strive in vain who

set a higher value on the confession of faith than on their own life. "Place your lives

fearlessly," says he, "in my hand, and under my protection; for I will at length appear

as your avenger, and will fully restore you, though for the time you may seem to have

perished."

In the glory of the Father, with his angels. These are mentioned to guard his dis-

ciples against judging of his kingdom from present appearances; for hitherto he was

unknown and despised, being concealed under the form and condition of a servant.

He assures them that it will be far otherwise when he shall appear as the Judge of

the world. As to the remaining part of the passage in Mark and Luke, the reader will

1075"Ceux qui meurent alaigrement pour Christ;" — "those who die cheerfully for Christ." 1076Harmony, vol. 1 p. 472.

JOHN CALVIN

find it explained under the tenth chapter of Matthew. 1077

And then will he render to every one according to his actions. The reward of

works has been treated by me as fully as was necessary under another passage. 1078 It amounts to this: When a reward is promised to good works, their merit is not

contrasted with the justification which is freely bestowed on us through faith; nor is

it pointed out as the cause of our salvation, but is only held out to excite believers

to aim at doing what is right, 1079 by assuring them that their labor will not be lost.

There is a perfect agreement, therefore, between these two statements, that we are

justified freely, (Romans 3:24,) because we are received into God's favor without

any merit; 1080 and yet that God, of his own good pleasure, bestows on our works a

reward which we did not deserve.

28. Verily, I say to you. As the disciples might still hesitate and inquire when

that day would be, our Lord animates them by the immediate assurance, that he will

presently give them a proof of his future glory. We know the truth of the common

proverb, that to one who is in expectation even speed looks like delay; but never

does it hold more true, than when we are told to wait for our salvation till the coming

of Christ. To support his disciples in the meantime, our Lord holds out to them, for

confirmation, an intermediate period; as much as to say, "If it seem too long to wait

for the day of my coming, I will provide against this in good time; for before you come

to die, you will see with your eyes that kingdom of God, of which I bid you entertain

a confident hope." This is the natural import of the words; for the notion adopted by

some, that they were intended to apply to John, is ridiculous.

Coming in his kingdom. By the coming of the kingdom of God we are to under-

stand the manifestation of heavenly glory, which Christ began to make at his resur-

rection, and which he afterwards made more fully by sending the Holy Spirit, and by

the performance of miracles; for by those beginnings he gave his people a taste of

the newness of the heavenly life, when they perceived, by certain and undoubted

proofs, that he was sitting at the right hand of the Father.

1077Harmony, vol. 1 p. 466. 1078"Alibi is a general reference, but en un autre passage is more specific; and the passage to which he probably refers the reader for a distinct exhibition of his views, and in which, so far as I remember, he handles this subject more fully than in any other part of the Gospels, is John 4:36." — Ed. 1079"A faire bonnes oeuvres;" — "to do good works." 1080"Sans que nous en soyons dignes, ou l'ayons meritd;" — "without being worthy of it, or having deserved it."

Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36

Matthew 17:1-8

Mark 9:2-8

Luke 9:28-36

1. And after six days Jesus taketh Peter, and James, and John his brother, and

leadeth them to a high mountain apart; 2. And was transfigured before them: and

his face shone as the sun, and his garments became white as the light. 3. And,

lo, there appeared to them 1081 Moses and Elijah talking with him. 4. And Peter

answering said to Jesus, Lord, it is good for us to be here: if thou wilt, let us make

here three tabernacles; one for thee, and one for Moses, and one for Elijah. 5. While

he was speaking, lo, a bright cloud overshadowed them; and, lo, a voice out of the

cloud, which said, This is my beloved Son, in whom I am well pleased; hear him.

6. And having heard this, the disciples fell on their face, 1082 and were exceedingly

afraid. 7. Then Jesus approaching touched them, and said, Arise, and be not afraid.

8. And when they had lifted up their eyes, they saw no man but Jesus only.

2. And after six days Jesus taketh Peter, and James, and John, and leadeth them to

a high mountain apart by themselves, and was transfigured before them. 3. And his

garments became shining, exceedingly white as snow, so white as no fuller on earth

could make them. 4. And there appeared to them Elijah with Moses, and they were

conversing with Jesus. 5. And Peter answering said to Jesus, Rabbi, it is good for us

to be here: and let us make three tabernacles; one for thee, and one for Moses, and

one for Elijah. 6. For he knew not what he said; for they were terrified. 7. And there

came a cloud that overshadowed them; and a voice came out of the cloud, saying,

This is my beloved Son; hear him. 8. And suddenly, when they looked around, they

saw no other person, but Jesus alone with them.

28. And it happened about eight days after these words, and he took Peter, and

James, and John, and went up to a mountain to pray. 29. And while he was praying,

1081"Et voyci, ils veirent Moyse et Elie parlans avec luy;" — "and, lo, they saw Moses and Elijah talking with him."

1082"Ce qu'ayant ouy les disciples cheurent sur leur face en terre;" — "which the disciples having heard, fell on their face to the earth."

JOHN CALVIN

the appearance of his countenance was changed, and his raiment became white

and dazzling. 1083 30. And, lo, two men talked with him; who were Moses and

Elijah; 31. Who appeared in a majestic form, and spoke of the decease which he

would accomplish at Jerusalem. 32. And Peter, and they that were with him, were

overpowered with sleep; and when they awoke, they saw his glory, and the two

men who were with him. 33. And it happened, while they were departing from him, 1084 Peter said to Jesus, Master, it is good for us to be here: and let us make three

tabernacles; one for thee, and one for Moses, and one for Elijah: not knowing what he

said. 34. And while he was speaking these words, a cloud came and overshadowed

them; and they were afraid as they entered into the cloud. 35. And a voice came

out of the cloud, saying, This is my beloved Son; hear him. 36. And while the voice

was uttered, Jesus was found alone.

Matthew 17:1. And after six days. We must first inquire for what purpose Christ

clothed himself with heavenly glory for a short time, and why he did not admit more

than three of his disciples to be spectators. Some think that he did so, in order to

fortify them against the trial which they were soon to meet with, arising from his

death. That does not appear to me to be a probable reason; for why should he have

deprived the rest of the same remedy, or rather, why does he expressly forbid them

to make known what they had seen till after his resurrection, but because the result

of the vision would be later than his death? I have no doubt whatever that Christ

intended to show that he was not dragged unwillingly to death, but that he came

forward of his own accord, to offer to the Father the sacrifice of obedience. The

disciples were not made aware of this till Christ rose; nor was it even necessary that,

at the very moment of his death, they should perceive the divine power of Christ,

so as to acknowledge it to be victorious on the cross; but the instruction which they

now received was intended to be useful at a future period both to themselves and to

us, that no man might take offense at the weakness of Christ, as if it were by force

and necessity that he had suffered. 1085 It would manifestly have been quite as

easy for Christ to protect his body from death as to clothe it with heavenly glory.

We are thus taught that he was subjected to death, because he wished it to be

so; that he was crucified, because he offered himself. That same flesh, which was

sacrificed on the cross and lay in the grave, might have been exempted from death

and the grave; for it had already partaken of the heavenly glory. We are also taught

that, so long as Christ remained in the world, bearing the form of a servant, and so

long as his majesty was concealed under the weakness of the flesh, nothing had been

taken from him, for it was of his own accord that he emptied himself, (Philippians

2:7;) but now his resurrection has drawn aside that veil by which his power had been

concealed for a time.

Our Lord reckoned it enough to select three witnesses, because that is the number

which the Law has laid down for proving any thing;

1083"Resplendissant comme un esclair;" — "dazzling like lightning." 1084"Et adveint quarid ceux-la furent departis d'avec luy;" — "and it happened when those men had departed from him."

1085"Comme si par force et contreinte il fust renu endurer la mort;" — "as if by force and constraint he had come to suffer death."

HARMONY OF THE EVANGELISTS

at the mouth of two witnesses or three witnesses,

(Deuteronomy 17:6.)

The difference as to time ought not to give us uneasiness. Matthew and Mark

reckon six entire days, which had elapsed between the events. Luke says that it

happened about eight days afterwards, including both the day on which Christ spake

these words, and the day on which he was transfigured. We see then that, under a

diversity of expression, there is a perfect agreement as to the meaning.

2. And was transfigured before them. Luke says that this happened while he

was praying; and from the circumstances of time and place, we may infer that he

had prayed for what he now obtained, that in the brightness of an unusual form his

Godhead might become visible; not that he needed to ask by prayer from another

what he did not possess, or that he doubted his Father's willingness, but because,

during the whole course of his humiliation, he always ascribed to the Father whatever

he did as a divine Person, and because he intended to excite us to prayer by his

example.

His transfiguration did not altogether enable his disciples to see Christ, as he now

is in heaven, but gave them a taste of his boundless glory, such as they were able

to comprehend. Then his face shone as the sun; but now he is far beyond the sun

in brightness. In his raiment an unusual and dazzling whiteness appeared; but now

without raiment a divine majesty shines in his whole body. Thus in ancient times

God appeared to the holy fathers, not as He was in Himself, but so far as they could

endure the rays of His infinite brightness; for John declares that not until

they are like him will they see him as he is, (1 John 3:2.)

There is no necessity for entering here into ingenious inquiries as to the whiteness

of his garments, or the brightness of his countenance; for this was not a complete

exhibition of the heavenly glory of Christ, but, under symbols which were adapted

to the capacity of the flesh, he enabled them to taste in part what could not be fully

comprehended.

3. And, lo, there appeared to them Moses and Elijah. It is asked, Were Moses and

Elijah actually present? or was it only an apparition that was exhibited to the disci-

ples, as the prophets frequently beheld visions of things that were absent? Though

the subject admits, as we say, of arguments on both sides, yet I think it more prob-

able that they were actually brought to that place. There is no absurdity in this

supposition; for God has bodies and souls in his hand, and can restore the dead to

life at his pleasure, whenever he sees it to be necessary. Moses and Elijah did not

then rise on their own account, 1086 but in order to wait upon Christ. It will next

be asked, How came the apostles to know Moses and Elijah, whom they had never

seen? The answer is easy. God, who brought them forward, gave also signs and

tokens by which they were enabled to know them. It was thus by an extraordinary

revelation that they obtained the certain knowledge that they were Moses and Elijah

But why did these two appear rather than others who equally belonged to the

company of the holy fathers? It was intended to demonstrate that Christ alone is the

1086"Moise et Elie ne sont pas lors ressuscitez pour eux, et pour le regard de la resurrection derniere;" — "Moses and Elijah did not then rise for themselves, and with respect to the last resurrection."

JOHN CALVIN

end of the Law and of the Prophets; and that single reason ought to satisfy us: for

it was of the utmost importance to our faith that Christ did not come into our world

without a testimony, but with commendations which God had formerly bestowed.

I have no objection, however, to the reason which is commonly adduced, that Eli-

jah was selected, in preference to others, as the representative of all the Prophets;

because, though he left nothing in writing, yet next to Moses he was the most dis-

tinguished of their number, restored the worship of God which had been corrupted,

and stood unrivaled in his exertions for vindicating the Law and true godliness, which

was at that time almost extinct.

And they conversed with Jesus. When they appeared along with Christ, and held

conversation with him, this was a declaration of their being agreed. The subject

on which they conversed is stated by Luke only: they talked of the decease which

awaited Christ at Jerusalem This must not be understood to refer to them as private

individuals, but rather to the commission which they had formerly received. Though

it was now a long time since they had died and finished the course of their calling,

yet our Lord intended once more to ratify by their voice what they had taught during

their life, in order to inform us that the same salvation, through the sacrifice of Christ,

is held out to us in common with the holy fathers. At the time when the ancient

prophets uttered their predictions concerning the death of Christ, he himself, who

was the eternal wisdom of God, was sitting on the invisible throne of his glory. Hence

it follows that, when he was clothed in flesh, he was not liable to death any farther

than as he submitted to it of his own free will.

4. Lord, it is good for us to be here. Luke tells us that Peter uttered these words

while Moses and Elijah were departing; and hence we infer that he was afraid lest,

at their departure, that pleasant and delightful exhibition should vanish away. We

need not wonder that Peter was so captivated by the loveliness of what he beheld,

as to lose sight of every other person, and rest satisfied with the mere enjoyment of

it; as it is said in the psalm,

In thy presence is fulnessess of joy, (Psalm 16:11.)

But his desire was foolish; first, because he did not comprehend the design of the

vision; secondly, because he absurdly put the servants on a level with their Lord;

and, thirdly, he was mistaken in proposing to build fading tabernacles 1087 for men

who had been already admitted to the glory of heaven and of the angels.

I have said that he did not understand the design of the vision; for, while he was

hearing, from the mouth of Moses and Elijah, that the time of Christ's death was

at hand, he foolishly dreamed that his present aspect, which was temporary, would

endure for ever. And what if the kingdom of Christ had been confined in this way to

the narrow limits of twenty or thirty feet? Where would have been the redemption of

the whole world? Where would have been the communication of eternal salvation?

It was also highly absurd to conceive of Moses and Elijah as companions of the Son

of God, as if it had not been proper that all should be reduced to a lower rank, that he

alone may have the pre-eminence. And if Peter is satisfied with his present condition,

why does he suppose that earthly supports were needed by those persons, the very

1087"Des tabernacles terriens;" — "earthly tabernacles."

HARMONY OF THE EVANGELISTS

sight of whom, he imagined, was enough to make him happy?

Justly, therefore, is it stated by two of the Evangelists, that he knew not what

he said; and Mark assigns the reason, that they were afraid; for God did not intend

that the apostles should, at that time, derive any advantage from it beyond that

of beholding for a moment, as in a bright mirror, the divinity of his Son. At a later

period, he pointed out to them the fruit of the vision, and corrected the error of their

judgment. What is stated by Mark must therefore mean, that Peter was carried away

by frenzy, and spoke like a man who had lost his senses.

5. Lo, a bright cloud overshadowed them. Their eyes were covered by a cloud, in

order to inform them, that they were not yet prepared for beholding the brightness

of the heavenly glory. For, when the Lord gave tokens of his presence, he employed,

at the same time, some coverings to restrain the arrogance of the human mind. So

now, with the view of teaching his disciples a lesson of humility, he withdraws from

their eyes the sight of the heavenly glory. This admonition is likewise addressed to

us, that we may not seek to pry into the secrets which lie beyond our senses, but,

on the contrary, that every man may keep within the limits of sobriety, according to

the measure of his faith. In a word, this cloud ought to serve us as a bridle, that our

curiosity may not indulge in undue wantonness. The disciples, too, were warned that

they must return to their former warfare, and therefore must not expect a triumph

before the time.

And, lo, a voice from the cloud. It deserves our attention, that the voice of God was

heard from the cloud, but that neither a body nor a face was seen. Let us therefore

remember the warning which Moses gives us, that God has no visible shape, lest

we should deceive ourselves by imagining that He resembled a man, (Deuteronomy

4:15.) There were, no doubt, various appearances under which God made himself

known to the holy fathers in ancient times; but in all cases he refrained from using

signs which might induce them to make for themselves idols. And certainly, as the

minds of men are too strongly inclined to foolish imaginations, there was no necessity

for throwing oil upon the flame. 1088 This manifestation of the glory of God was

remarkable above all others. When he makes a cloud to pass between Him and us,

and invites us to himself by His voice, what madness is it to attempt to place Him

before our eyes by a block of wood or of stone? Let us therefore endeavor to enter

by faith alone, and not by the eyes of flesh, into that inaccessible light in which

God dwells. The voice came from the cloud, that the disciples, knowing it to have

proceeded from God, might receive it with due reverence.

This is my beloved Son. I willingly concur with those who think that there is an

implied contrast of Moses and Elijah with Christ, and that the disciples of God's own

Son are here charged to seek no other teacher. The word Son is emphatic, and raises

him above servants. There are two titles here bestowed upon Christ, which are not

more fitted to do honor to him than to aid our faith: a beloved Son, and a Master. The

Father calls him my beloved Son, in whom I am well pleased, and thus declares him

to be the Mediator, by whom he reconciles the world to himself. When he enjoins

1088"Il n'estoit ia besoin de ietter de l'huile au feu pour enflamber davantage le mal;" — "there was no necessity for throwing oil on the fire to inflame the evil still more."

JOHN CALVIN

us to hear him, he appoints him to be the supreme and only teacher of his Church.

It was his design to distinguish Christ from all the rest, as we truly and strictly infer

from those words, that by nature he was God's only Son In like manner, we learn that

he alone is beloved by the Father, and that he alone is appointed to be our Teacher,

that in him all authority may dwell.

But it will perhaps be objected, Does not God love angels and men? It is easy to

reply, that the fatherly love of God, which is spread over angels and men, proceeds

from him as its source. The Son is beloved by the Father, not so as to make other

creatures the objects of his hatred, but so that he communicates to them what be-

longs to himself. There is a difference, no doubt, between our condition and that of

the angels; for they never were alienated from God, and therefore needed not that

he should reconcile them; while we are enemies on account of sin, till Christ procure

for us his favor. Still, it is a fixed principle that God is gracious to both, only so far

as he embraces us in Christ; for even the angels would not be firmly united to God

if Christ were not their Head. It may also be observed that, since the Father here

speaks of himself as different from the Son, there is a distinction of persons; for they

are one in essence and alike in glory.

Hear him. I mentioned a little ago, that these words were intended to draw the

attention of the Church to Christ as the only Teacher, that on his mouth alone it

may depend. For, though Christ came to maintain the authority of the Law and the

Prophets, (Matthew 5:17,) yet he holds the highest rank, so that, by the brightness

of his gospel, he causes those sparks which shone in the Old Testament to disappear.

He is the Sun of righteousness, whose arrival brought the full light of day. And this

is the reason why the Apostle says (Hebrews 1:1) that

God, who at sundry times and in various ways spoke formerly by the Prophets,

hath in these last days spoken to us by his beloved Son.

In short, Christ is as truly heard at the present day in the Law and in the Prophets

as in his Gospel; so that in him dwells the authority of a Master, which he claims

for himself alone, saying, One is your Master, even Christ, (Matthew 23:8.) But his

authority is not fully acknowledged, unless all the tongues of men are silent. If we

would submit to his doctrine, all that has been invented by men must be thrown

down and destroyed. He is every day, no doubt, sending out teachers, but it is to

state purely and honestly what they have learned from him, and not to corrupt the

gospel by their own additions. In a word, no man can be regarded a faithful teacher

of the Church, unless he be himself a disciple of Christ, and bring others to be taught

by him.

6. And having heard this God intended that the disciples should be struck with

this terror, in order to impress more fully on their hearts the remembrance of the

vision. Yet we see how great is the weakness of our nature, which trembles in this

manner at hearing the voice of God. If ungodly men mock at God, or despise him

without concern, it is because God does not address them so as to cause his presence

to be felt; but the majesty of God, as soon as we perceive him, must unavoidably

cast us down.

7. Then Jesus approaching touched them. Christ raises them up when they had

HARMONY OF THE EVANGELISTS

fallen, and by so doing performs his office; for he came down to us for this very

purpose, that by his guidance believers might boldly enter into the presence of God,

and that his majesty, which otherwise would swallow up all flesh, might no longer fill

them with terror. Nor is it only by his words that he comforts, but by touching also

that he encourages them.

8. They saw no man but Jesus only. When it is said that in the end they saw

Christ alone, this means that the Law and the Prophets had a temporary glory, that

Christ alone might remain fully in view. If we would properly avail ourselves of the

aid of Moses, we must not stop with him, but must endeavor to be conducted by his

hand to Christ, of whom both he and all the rest are ministers. This passage may

also be applied to condemn the superstitions of those who confound Christ not only

with prophets and apostles, but with saints of the lowest rank, in such a manner

as to make him nothing more than one of their number. But when the saints of

God are eminent in graces, it is for a totally different purpose than that they should

defraud Christ of a part of his honor, and appropriate it to themselves. In the disciples

themselves we may see the origin of the mistake; for so long as they were terrified by

the majesty of God, their minds wandered in search of men, but when Christ gently

raised them up, they saw him alone If we are made to experience that consolation

by which Christ relieves us of our fears, all those foolish affections, which distract us

on every hand, will vanish away.

Matthew 17:9-13; Mark9:9-13; Luke 9:36

Matthew 17:9-13

Mark 9:9-13

Luke 9:36

9. And as they were going down from the mountain, Jesus commanded them,

saying, Tell the vision to no man, till the Son of man be risen from the dead. 10.

And his disciples asked him, saying, Why then do the scribes say that Elijah must

come first? 11. And Jesus answering said to them, Elijah indeed will come first, and

restore all things. 12. But I say to you, That Elijah is come already, and they did

not know him, but have done to him whatever they pleased: thus also will the Son

of man suffer from them. 13. Then the disciples understood that he had spoken to

them concerning John the Baptist. 1089

9. And when they were going down from the mountain, he charged them not to

tell any man those things which they had seen, till the Son of man had risen from

the dead. 10. And they kept this saying among themselves, disputing with each

other what was the meaning of the expression which he had used, To rise from the

dead. 11 And they asked him, saying, Why do the scribes say that Elijah must come

first? 12. And he answering said to them, Elijah indeed will come first, and restore all

things; and, as it is written, the Son of man must suffer many things and be despised.

13. But I say to you, That Elijah is come, and they have done to him whatever they

pleased, as it is written of him.

36. And they kept silence, and told no man in those days any of those things

which they had seen.

Matthew 17:9. And as they were going down from the mountain. We have said

that the time for making known the vision was not yet fully come; and, indeed, the

disciples would not have believed it, if Christ had not given a more striking proof of his

glory in his resurrection. But after that his divine power had been openly displayed,

that temporary exhibition of his glory began to be admitted, so as to make it fully

evident that, even during the time that he emptied himself, (Philippians 2:7,) he

1089"Que c'estoit de Iean Baptiste qu'il leur avoit parle;" — "that it was of John the Baptist that he had spoken to them."

HARMONY OF THE EVANGELISTS

continued to retain his divinity entire, though it was concealed under the veil of the

flesh. There are good reasons, therefore, why he enjoins his disciples to keep silence,

till he be risen from the dead.

10. And his disciples asked him, saying. No sooner is the resurrection men-

tioned than the disciples imagine that the reign of Christ is commenced; 1090 for

they explain this word to mean that the world would acknowledge him to be the

Messiah. That they imagined the resurrection to be something totally different from

what Christ meant, is evident from what is stated by Mark, that they disputed with

each other what was the meaning of that expression which he had used, To rise from

the dead Perhaps, too, they were already under the influence of that dream which is

now held as an undoubted oracle among the Rabbins, that there would be a first and

a second coming of the Messiah; that in the first he would be mean and despised,

but that this would be shortly afterwards followed by his royal dignity. And, indeed,

there is some plausibility in that error, for it springs from a true principle. The Scrip-

ture, too, speaks of a first and a second coming of the Messiah; for it promises that

he will be a Redeemer, to expiate by his sacrifice the sins of the world 1091 And such

is the import of the following prophecies:

Rejoice, daughter of Zion, behold, thy King cometh, poor, sitting on an ass,

(Zechariah 9:9.)

We beheld him, and he had no form or beauty, and he resembled a leper, so that

we had no esteem for him,

(Isaiah 53:3,4.)

Again, Scripture represents him as victorious over death, and as subjecting all

things to his dominion. But we see how the Rabbins corrupt the pure word of God by

their inventions; and as every thing was greatly corrupted in the time of our Lord, it

is probable that the people had also embraced this foolish notion.

Why do the scribes say that Elijah must come first? The gross mistakes which

they committed as to the person of Elijah have been pointed out on two or three

occasions. 1092 Perhaps, too, they cunningly and wickedly endeavored to lessen the

authority of Christ by bringing forward Elijah; for as it had been promised that Elijah

would come as the forerunner of Messiah, to prepare the way before him, (Malachi

3:1; 4:5,) it was easy to excite a prejudice against Christ, by saying that he came

unaccompanied by Elijah By a trick closely resembling this, the devil enchants the

Papists of the present day not to expect the day of judgment till Elijah and Enoch have

appeared. 1093 It may not usually be conjectured that this expedient was purposely

resorted to by the scribes, in order to represent Christ as unworthy of confidence,

because he wanted the legitimate badge of the Messiah.

1090"Ils imaginent que c'est l'entree du regne de Christ, et leur semble qu'ils y sont desia;" — "they imagine that it is the commencement of the kingdom of Christ, and think that they are already in it."

1091"Faisant par son sacrifice satisfaction pour les pechez du monde;" — "making satisfaction by his sacrifice for the sins of the world."

1092Among other passages in which our Author has treated of the erroneous notions entertained by the Jews respecting Elijah, the reader may consult his Commentary on John 1:21, 25. — Ed.

1093"Iusques a ce qu'on voye Elie et Henoch retourner en ce monde;" — "till Elijah and Enoch are seen returning to this world."

JOHN CALVIN

11. Elijah indeed will come first. We have stated elsewhere the origin of that

error which prevailed among the Jews. As John the Baptist was to resemble Elijah

by restoring the fallen condition of the Church, the prophet Malachi (4:5,6) had even

given to him the name of Elijah; and this had been rashly interpreted by the scribes,

as if Elijah the Tishbite (1 Kings 17:1) were to return a second time to the world. Christ

now declares that every thing which Malachi uttered was true, but that his prediction

had been misunderstood and distorted from its true meaning. "The promise," says

he, "that Eliah would come was true, and has been already fulfilled; but the scribes

have already rejected Elijah, whose name they idly and falsely plead in opposing

me."

And will restore all things. This does not mean that John the Baptist restored them

perfectly, but that he conveyed and handed them over to Christ, who would complete

the work which he had begun. Now as the scribes had shamefully rejected John,

Christ reminds his disciples that the impostures of such men ought not to give them

uneasiness, and that it ought not to be reckoned strange, if, after having rejected

the servant, they should, with equal disdain, reject his Master. And that no one

might be distressed by a proceeding so strange, our Lord mentions that the Scripture

contained predictions of both events, that the Redeemer of the world, and Elijah his

forerunner, would be rejected by false and wicked teachers.

Matthew 17:14-18; Mark 9:14-27; Luke 9:37-43

Matthew 17:14-18; Mark 9:14-27;

Luke 9:37-43

Matthew 17:14-18

Mark 9:14-27

Luke 9:37-43

14. And when they were come to the multitude, a man came to him, kneeling

before him, 15. And saying, Lord, have compassion on my son, for he is lunatic, and

is grievously distressed; for frequently he falleth into the fire, and frequently into the

water. 16. And I brought him to thy disciples, and they could not cure him. 17. And

Jesus answering said, O unbelieving and perverse nation, how long shall I be with

you? How long shall I suffer you? Bring him hither to me. 18. And Jesus rebuked the

devil, who went out of him; and from that instant the child was cured.

14. And when he came to the disciples, he saw a great multitude around them,

and the scribes disputing with them. 15. And the whole multitude, as soon as they

saw him, were astonished, and, running to him, saluted him. 16. And he asked

the scribes, What do you dispute among yourselves? 17. And one of the multitude

answering said, Master, I have brought to thee my son, who hath a dumb spirit; 18.

And wheresoever it seizeth him, it teareth him, and he foameth, and gnasheth with

his teeth, and languished: and I spoke to thy disciples to cast him out, and they could

not. 19. And he, answering, saith to him, O unbelieving nation, how long shall I be

with you? How long shall I suffer you? Bring him to me. 20. And they brought him to

him; and as soon as he saw him, the spirit tore him, and he lay on the ground, and

rolled about, foaming. 21. And he asked hi father, How long is it since this happened

to him? And he said, From a child. 22. And frequently it hath thrown him into the fire,

and into the water, to destroy him: but if thou canst do any thing, have compassion

on us, and help us. 23. And Jesus said, If thou canst believe it, all things are possible

to him that believeth. 24. And immediately the father of the child, exclaiming with

tears, said, Lord, I believe; aid thou my unbelief. 25. And when Jesus saw that the

multitude were crowding upon him, he rebuked the unclean spirit, saying to him,

Dumb and deaf spirit, I command thee, go out of him, and enter no more into him.

JOHN CALVIN

26. And when the spirit had cried out, and torn him greatly, he went out of him;

and he became like a dead person, so that many said, He is dead. 27. But Jesus

stretched out his hand, and raised him; and he stood up.

37. And it happened on the following day, while they were going down from

the mountain, a great multitude met him. 38. And, lo, a man, who was one of the

multitude, cried out, saying, Master, I beseech thee, look to my son; for he is my only

son. 39. And, lo, a spirit seizeth him, and teareth him foaming, and bruising him,

hardly departeth from him. 40. And I besought thy disciples to cast him out, and

they could not. 41. And Jesus answering said, O unbelieving and perverse nation,

how long shall I be with you, and suffer you? Bring thy son hither. 42. And while he

was still approaching, the devil tore him, and threw him down; and Jesus rebuked

the unclean spirit, and cured the child, and restored him to his father. 43. And they

were all astonished at the mighty power of God.

As Mark is more full, and explains the circumstances very minutely, we shall follow

the order of his narrative. And first he points out clearly the reason why Christ uses a

harshness so unusual with him, when he exclaims that the Jews, on account of their

perverse malice, do not deserve to be any longer endured. We know how gently he

was wont to receive them, even when their requests were excessively importunate. 1094 A father here entreats in behalf of an only son, the necessity is extremely

urgent, and a modest and humble appeal is made to the compassion of Christ. Why

then does he, contrary to his custom, break out suddenly into passion, and declare

that they can be endured no longer? As the narrative of Matthew and Luke does not

enable us to discover the reason of this great severity, some commentators have

fallen into the mistake of supposing that this rebuke was directed either against the

disciples, or against the father of the afflicted child. But if we duly consider all the

circumstances of the case, as they are related by Mark, there will be no difficulty

in arriving at the conclusion, that the indignation of Christ was directed against the

malice of the scribes, and that he did not intend to treat the ignorant and weak with

such harshness.

During Christ's absence, a lunatic child had been brought forward. The scribes,

regarding this as a plausible occasion for giving annoyance, seized upon it eagerly,

and entreated the disciples that, if they had any power, they would exercise it in

curing the child. It is probable that the disciples made an attempt, and that their

efforts were unavailing; upon which the scribes raise the shout of victory, and not

only ridicule the disciples, but break out against Christ, as if in their person his power

had been baffled. It was an extraordinary display of outrageous impiety united with

equally base ingratitude, maliciously to keep out of view so many miracles, from

which they had learned the amazing power of Christ; for they manifestly endeav-

ored to extinguish the light which was placed before their eyes. With good reason,

therefore, does Christ exclaim that they could no longer be endured, and pronounce

them to be an unbelieving and perverse nation; for the numerous proofs which they

had formerly beheld ought at least to have had the effect of preventing them from

1094"Encores mesme qu'ils se monstrassent import uns et facheux en leurs requestes;" — "even though they showed themselves to be importunate and troublesome in their requests."

HARMONY OF THE EVANGELISTS

seeking occasion of disparagement. 1095

Mark 9:14. He saw a great multitude around them. The disciples were, no doubt,

held up to public gaze, as the enemies of the truth are wont, on occasions of triumph,

to assemble a crowd about a trifle. The scribes had made such a noise about it, as

to draw down on the disciples the ridicule of many persons. And yet it appears that

there were some who were not ill disposed; for, as soon as they see Jesus, they salute

him; and even the insolence of the scribes is restrained by his presence, for, when

they are asked what is the matter in dispute, they have not a word to say.

17. Master, I have brought to thee my son. Matthew describes a different sort

of disease from what is described by Mark, for he says that the man was lunatic But

both agree as to these two points, that he was dumb, and that at certain intervals

he became furious. The term lunatic is applied to those who, about the waning of

the moon, are seized with epilepsy, or afflicted with giddiness. I do not admit the

fanciful notion of Chrysostom, that the word lunatic was invented by a trick of Satan,

in order to throw disgrace on the good creatures of God; for we learn from undoubted

experience, that the course of the moon affects the increase or decline of these

diseases. 1096 And yet this does not prevent Satan from mixing up his attacks with

natural means. I am of opinion, therefore, that the man was not naturally deaf and

dumb, but that Satan had taken possession of his tongue and ears; and that, as the

weakness of his brain and nerves made him liable to epilepsy, Satan availed himself

of this for aggravating the disease. The consequence was, that he was exposed to

danger on every hand, and was thrown into violent convulsions, which left him lying

on the ground, in a fainting state, and like a dead man.

Let us learn from this how many ways Satan has of injuring us, were it not that he

is restrained by the hand of God. Our infirmities both of soul and body, which we feel

to be innumerable, are so many darts with which Satan is supplied for wounding us.

We are worse than stupid, if a condition so wretched does not, arouse us to prayer.

But in this we see also an amazing display of the goodness of God, that, though

we are liable to such a variety of dangers, 1097 he surrounds us with his protection;

particularly if we consider with what eagerness our enemy is bent on our destruction.

We ought also to call to remembrance the consoling truth, that Christ has come to

bridle his rage, and that we are safe in the midst of so many dangers, because our

diseases are effectually counteracted by heavenly medicine.

We must attend also to the circumstance of the time. The father replies, that his

son had been subject to this grievous disease from his infancy. If Satan was permitted

to exert his power, to such an extent, on a person of that tender age, what reason

have not we to fear, who are continually exposing ourselves by our crimes to deadly

strokes, who even supply our enemy with darts, and on whom he might justly be

permitted to spend his rage, if it were not kept under restraint by the astonishing

goodness of God?

1095"Qu'ils n'allassent plus chercher des cavillations et moyens obliques pour luy resister;" — "not to resort any more to cavils and indirect methods of opposing him."

1096On the opinion expressed by calvin, as to the influence of the moon on these diseases, the reader may consult Harmony, vol. 1 p. 245, n.l. — Ed.

1097"Combien que nous soyons subiets a mille dangers et inconveniens;" — "though we are liable to a thousand dangers and inconveniences."

JOHN CALVIN

Matthew 17:17. O unbelieving and rebellious nation. Though Christ appears

to direct his discourse to the father of the lunatic, yet there can be no doubt that

he refers to the scribes, as I have lately explained; for it is certain that the reproof

is directed, not against ignorant and weak persons, but against those who, through

inveterate malice, obstinately resist God. This is the reason why Christ declares that

they are no longer worthy to be endured, and threatens that ere long he will separate

from them. But nothing worse could happen to them than that Christ should leave

them, and it was no light reproach that they rejected so disdainfully the grace of

their visitation. We must also observe here, that we ought to treat men in various

ways, each according to his natural disposition. For, while our Lord attracts to him

the teachable by the utmost mildness, supports the weak, and gently arouses even

the sluggish, he does not spare those crooked serpents, on whom he perceives that

no remedies can effect a cure.

Mark 9:20. And as soon as he saw him. That the devil should rage with more

than ordinary cruelty against the man, when he is brought to Christ, ought not to

excite surprise; for in proportion as the grace of Christ is seen to be nearer at hand,

and acts more powerfully, the fury of Satan is the more highly excited. The presence

of Christ awakens him like the sound of a trumpet. He raises as violent a storm as he

can, and contends with all his might. We ought to be prepared beforehand with such

meditations, that our faith may not be disturbed, when the approach of the grace of

Christ is met by more than ordinary violence on the part of our enemy. Nor ought we

to lose sight of another point, that the true commencement of our cure is, when our

affliction is so heavy that we are almost at the point of death. It must also be taken

into account that, by means of the furious attack of Satan, our Lord lights a torch to

cause his grace to be seen; for, when the spectators were appalled at the dreadful

spectacle, the display of the power of Christ, which immediately followed, was more

distinctly perceived.

21. From a child. Hence we infer that this punishment was not inflicted on account

of the sins of the individual, but was a secret judgment of God. True indeed, even

infants, as soon as they have come out of the womb, are not innocent in the sight

of God, or free from guilt; but God's chastisements have sometimes hidden causes,

and are intended to try our obedience. We do not render to God the honor which

is due to Him, unless with reverence and modesty we adore His justice, when it is

concealed from us. Whoever wishes to obtain more full information on this point,

may consult my Commentary on these words, Neither hath this man sinned, nor his

parents, (John 9:3.)

22. If thou canst do any thing, have compassion on us, and help us. We see

how little honor he renders to Christ; for, supposing him to be some prophet, whose

power was limited, he approaches to him with hesitation. On the other hand, the

first foundation of faith is, to embrace the boundless power of God; and the first step

to prayer is, to raise it above all opposition by the firm belief that our prayers are

not in vain. As this man did not suppose Christ to be at all different from other men,

his false opinion is corrected; for our faith must be so formed as to be capable and

prepared for receiving the desired favor. In his reply Christ does not administer a

HARMONY OF THE EVANGELISTS

direct reproof, but indirectly reminding the man of what he had said amiss, points

out to him his fault, and informs him how a remedy may be obtained.

23. If thou canst believe. "You ask me," says he, "to aid you as far as I can; but

you will find in me an inexhaustible fountain of power, provided that the faith which

you bring be sufficiently large." Hence may be learned a useful doctrine, which

will apply equally to all of us, that it is not the Lord that prevents his benefits from

flowing to us in large abundance, but that it must be attributed to the narrowness of

our faith, that it comes to us only in drops, and that frequently we do not feel even

a drop, because unbelief shuts up our heart. It is an idle exercise of ingenuity to

prove Christ's meaning to be, that a man can believe of himself: for nothing more

was intended than to throw back on men the blame of their poverty, whenever they

disparage the power of God by their unbelief.

All things are possible to him that believeth. Christ undoubtedly intended to teach

that the fullness of all blessings has been given to us by the Father, and that every

kind of assistance must be expected from him alone in the same manner as we

expect it from the hand of God. "Only exercise," says he, "a firm belief, and you will

obtain." In what manner faith obtains any thing for us we shall immediately see.

24. Lord, I believe. He declares that he believes, and yet acknowledges himself to

have unbelief These two statements may appear to contradict each other, but there

is none of us that does not experience both of them in himself. As our faith is never

perfect, it follows that we are partly unbelievers; but God forgives us, and exercises

such forbearance towards us, as to reckon us believers on account of a small portion

of faith. It is our duty, in the meantime, carefully to shake off the remains of infidelity

which adhere to us, to strive against them, and to pray to God to correct them, and,

as often as we are engaged in this conflict, to fly to him for aid. If we duly inquire

what portion has been bestowed on each, it will evidently appear that there are very

few who are eminent in faith, few who have a moderate portion, and very many who

have but a small measure.

Matthew 17:19-21; Mark 9:28-29; Luke 17:5-6

Matthew 17:19-21

Mark 9:28-29

Luke 17:5-6

19. Then the disciples, coming to Jesus apart, said, Why could not we cast it out?

20. And Jesus said to them, On account of your unbelief; for verily I say to you, If you

have faith as a grain of mustard-seed, you shall say to this mountain. Remove thou

hence, and it shall remove; and nothing shall be impossible to you. 21. But this kind 1098 goeth not out but by prayer and fasting.

28. And when he had entered into the house, his disciples asked him apart, Why

could not we cast out? 29. And he said to them, This kind 1099 cannot go out in any

other way than by prayer and fasting.

5. And the apostles said to the Lord, Increase our faith. 6. And the Lord said, If

you had faith as a grain of mustard-seed, you might say to this sycamore tree. Be

thou rooted up and planted in the sea; and it would obey you.

Matthew 17:19. Then the disciples coming. The disciples wonder that the power

which they once possessed has been taken from them; but they had lost it by their

own fault. Christ therefore attributes this want of ability to their unbelief, and repeats

and illustrates more largely the statement which he had previously made, that noth-

ing is impossible to faith It is a hyperbolical mode of expression, no doubt, when he

declares that faith removes trees and mountains; but the meaning amounts to this,

that God will never forsake us, if we keep the door open for receiving his grace. He

does not mean that God will give us every thing that we may mention, or that may

strike our minds at random. On the contrary, as nothing is more at variance with

faith than the foolish and irregular desires of our flesh, it follows that those in whom

faith reigns do not desire every thing without discrimination, but only that which the

Lord promises to give. Let us therefore maintain such moderation as to desire noth-

ing beyond what he has promised to us, and to confine our prayers within that rule

1098"Mais ceste sorte [de diables] ne sort point;" — "but this kind [of devils] goeth not out." 1099"Ceste espece [de diables] ne sort point;" — "this kind [of devils] goeth not out."

HARMONY OF THE EVANGELISTS

which he has laid down.

But it may be objected, that the disciples did not know whether or not the Lord

was pleased to cure the lunatic It is easy to reply, that it was their own fault if they

did not know; for Christ is now speaking expressly about special faith, which had its

secret instincts, as the circumstances of the case required. And this is the faith of

which Paul speaks, (1 Corinthians 12:9.) How then came it that the apostles were

deprived of the power of the Spirit, which they had formerly exercised in working

miracles, but because they had quenched it by their indolence? But what Christ said

about special faith, in reference to this particular event, may be extended to the

common faith of the whole Church.

21. This kind goeth not out, 1100 By this expression Christ reproved the negli-

gence of certain persons, in order to inform them that it was not an ordinary faith

which was required; for otherwise they might have replied that they were not alto-

gether destitute of faith The meaning therefore is, that it is not every kind of faith

that will suffice, when we have to enter into a serious conflict with Satan, but that

vigorous efforts are indispensably necessary. For the weakness of faith he prescribes

prayer as a remedy, to which he adds fasting by way of an auxiliary. "You are ef-

feminate exorcist," said he, "and seem as if you were engaged in a mock-battle got

up for amusement; 1101 but you have to deal with a powerful adversary, who will

not yield till the battle has been fought out. Your faith must therefore be excited

by prayer, and as you are slow and languid in prayer, you must resort to fasting as

an assistance." 1102 Hence it is very evident how absurdly the Papists represent

fasting to be the specific method of driving away devils, since our Lord refers to it

for no other reason than to stimulate the earnestness of prayer. When he says that

this kind of devils cannot be cast out in any other way than by prayer and fasting,

he means that, when Satan has taken deep root in any one, and has been confirmed

by long possession, or when he rages with unbridled fury, the victory is difficult and

painful, and therefore the contest must be maintained with all our might.

1100"Cest espece [de diablos] ne sort point;" — "this kind [of devils] goeth not out." 1101"Vous y venez ainsi qu'a un combat de petits enfans, et comme s'il n'estoit question que de s'escarmoucher pour passe-temps." — "You come to it as if it were to a fight of little children, and as if you had nothing to do but to skirmish for amusement."

1102"Comme une aide pour vous exciter et enflamber;" — "as an assistance to excite and inflame you."

Matthew 17:22-23, 18:1-5; Mark 9:30-37; Luke 9:43-48

Matthew 17:22-23, 18:1-5; Mark 9:30-37;

Luke 9:43-48

Matthew 17:22-23

Mark 9:30-36

Luke 9:43-48

22. And while they remained in Galilee, Jesus said to them, The Son of man will

be delivered into the hands of men: 23. And they will kill him, and on the third day

he will rise again. And they were deeply grieved.

Matthew 18:1-5

1. At that time the disciples came to Jesus, saying, Who is the greatest in the

kingdom of heaven? 2. And Jesus, having called a little child to him, placed him

in the midst of them, 3. And said, Verily I say to you, Unless you be converted,

and become as little children, you shall not enter into the kingdom of heaven. 4.

Whosoever then shall humble himself like this little child, he is the greatest in the

kingdom of heaven. 5. And whosoever shall receive such a little child in my name

receiveth me.

30. And departing thence, they passed through Galilee, and he was desirous that

nobody should know it. 31. For he taught his disciples, and said to them, The Son

of man is delivered into the hands of men, and they will kill him; and, after being

killed, he will arise on the third day. 32. but they knew not what he said, and were

afraid to ask him. 33. And he came to Capernaum; 1103 and when he was come into

the house, he asked them, What were you disputing about among yourselves on the

road? 34. But they were silent; for they had disputed among themselves by the way

who was the greatest. 35. And when he had sat down, he called the twelve, and

said to them, If any man choose to be first, he shall be last of all, 1104 and servant

of all. 36. And he took a child, and placed him in the midst of them; and when he

had taken him in his arms, he said to them, 37. Whosoever shall receive one of such

children in my name receiveth me; and whosoever receiveth me receiveth not me,

1103"Apres ces choses il veint en Capernaum;" — "after these things he came to Capernaum." 1104"Il sera (ou, qu'il soit) le dernier de tous;" — "he shall be (or, let him be) servant of all."

HARMONY OF THE EVANGELISTS

but him that sent me.

43. But while all were wondering at everything that he did, he said to his disciples,

44. Put these words in your ears; for the Son of man shall be delivered into the hands

of men. 45. But they understood not that saying, and it was hidden from them, so

that they did not perceive it, and they were afraid to ask him concerning this saying.

46. And a dispute arose among them, which of them was the greatest. 47. But

Jesus, seeing the thought of their heart, took a child, and placed him near him, 48.

And said to them, Whosoever shall receive this child in my name receiveth me; and

whosoever shall receive me receiveth him that sent me; for he that is least among

you all shall be great.

Matthew 17:22. And while they remained in Galilee. The nearer that the time

of his death approached, the more frequently did Christ warn his disciples, lest that

melancholy spectacle might give a violent shock to their faith. It was shortly after

the miracle had been performed that this discourse was delivered; for Mark says that

he went from that place to Galilee, in order to spend there the intervening time in

privacy; for he had resolved to come to Jerusalem on the day of the annual sacrifice,

because he was to be sacrificed at the approaching Passover.

The disciples had previously received several intimations on this subject, and yet

they are as much alarmed as if nothing relating to it had ever reached their ears. So

great is the influence of preconceived opinion, that it brings darkness over the mind

in the midst of the clearest light. The apostles had imagined that the state of Christ's

kingdom would be prosperous and delightful, and that, as soon as he made himself

known, he would be universally received with the highest approbation. They never

thought it possible that the priests, and scribes, and other rulers of the Church, would

oppose him. Under the influence of this prejudice, they admit nothing that is said on

the other side; for Mark says that they understood not what our Lord meant. Whence

came it that a discourse so clear and distinct was not understood, but because their

minds were covered by the thick veil of a foolish imagination?

They did not venture to make any farther inquiry. This must have been owing,

in part, to their reverence for their Master; but I have no doubt that their grief and

astonishment at what they had heard kept them silent. Such bashfulness was not

altogether commendable; for it kept them in doubt, and hesitation, and sinful grief.

In the meantime, a confused principle of piety, rather than a clear knowledge of the

truth, kept them attached to Christ, and prevented them from leaving his school.

A certain commencement of faith and right understanding had been implanted in

their hearts, which made their zeal in following Christ not very different from the

implicit faith of the Papists; but as they had not yet made such progress as to become

acquainted with the nature of the kingdom of God and of the renewal which had been

promised in Christ, I say that they were guided by zeal for piety rather than by distinct

knowledge.

In this way we come to see what there was in them that deserved praise or blame.

But though their stupidity could not entirely be excused, we have no reason to won-

der that a plain and distinct announcement of the cross of their Master, and of the

ignominy to which he would be subjected, appeared to them a riddle; not only be-

JOHN CALVIN

cause they reckoned it to be inconsistent with the glory of the Son of God that he

should be rejected and condemned, but because it appeared to them to be highly

improbable that the grace which was promised in a peculiar manner to the Jews

should be set at naught by the rulers of the nation. But as the immoderate dread of

the cross, which had suddenly seized upon them, shut the door against the conso-

lation which was immediately added, arising out of the hope of the resurrection, let

us learn that, when the death of Christ is mentioned, we ought always to take into

view at once the whole of the three days, that his death and burial may lead us to a

blessed triumph and to a new life.

Matthew 18:1. At that time the disciples came to Jesus. It is evident from the

other two Evangelists, that the disciples did not come to Christ of their own accord,

but that, having secretly disputed on the road, they were brought out of their lurking-

places, and dragged forth to light. There is nothing inconsistent with this in the

account given by Matthew, who hastens to Christ's reply, and does not relate all the

circumstances of the case, but passes over the commencement, and relates in a

summary manner the reason why Christ rebuked the foolish ambition of his disciples

for the highest rank. When Christ makes inquiry about a secret conversation, and

forces the disciples to acknowledge what they would willingly have kept back, this

teaches us that we ought to beware of all ambition, however carefully it may be

concealed. We must also attend to the time at which this occurred. The prediction

of his death had made them sad and perplexed; but as if they had received from it

unmingled delight, as if they had tasted of the nectar which the poets feign, 1105

they immediately enter into a dispute about the highest rank. 1106 How was it

possible that their distress of mind vanished in a moment, but because the minds

of men are so devoted to ambition, that, forgetful of their present state of warfare,

they continually rush forward, under the delusive influence of a false imagination,

to obtain a triumph? And if the apostles so soon forgot a discourse which they had

lately heard, what will become of us if, dismissing for a long period meditation on

the cross, we give ourselves up to indifference and sloth, or to idle speculations?

But it is asked, what occasioned the dispute among the disciples? I reply, as the

flesh willingly shakes off all uneasiness, they left out of view every thing that had

given rise to grief, and fixed on what had been said about the resurrection; and out

of this a debate sprung up among idle persons. And as they refuse the first part

of the doctrine, for which the flesh has no relish, God permits them to fall into a

mistake about the resurrection, and to dream of what would never take place, that,

by mere preaching, Christ would obtain a kingdom, an earthly kingdom, and would

immediately rise to the highest prosperity and wealth.

There were two faults in this debate. First, the apostles were to blame for laying

aside anxiety about the warfare to which they had been called, and for demanding

beforehand repose, and wages, and honors, as if they had been soldiers that had

served their time. The second fault is, that, instead of laboring with one consent,

1105"Comme si tout alloit a souhait et comme si ce qu'on leur a dit estoit aussi doux a avaller que sucre;" — "as if every thing went to their wish, and as if what was said to them were as pleasant to swallow as sugar."

1106"De la primaute;" — "about the primacy."

HARMONY OF THE EVANGELISTS

as they ought to have done, to render mutual assistance, and to secure for their

brethren as large a share of honors as for themselves, they strove with wicked am-

bition to excel each other. If we wish that our manner of life should receive the

approbation of the Lord, we must learn to bear patiently the burden of the cross that

has been laid on us, till the proper time arrive for obtaining the crown, and, as Paul

exhorts, in honor preferring one another, (Romans 12:10.) To the first of these faults

is closely allied the vain curiosity of those persons in the present day, who, leaving

the proper duties of their calling, eagerly attempt to fly above the clouds. The Lord,

who in the Gospel invites us to his kingdom, points out to us the road by which we are

to reach it. Fickle persons, who give themselves no concern about faith, patience,

calling on God, and other exercises of religion, dispute about what is going on in

heaven; as if a man who was about to commence a journey made inquiry where a

lodging-place was situated, but did not move a step. Since we are commanded by

the Lord to walk on the earth, those who make the condition of departed saints in

heaven the subject of eager debate will be found, in so doing, to retard their own

progress towards heaven.

2. And Jesus called a child to him. The general meaning is, that those who desire

to obtain greatness by rising above their brethren, will be so far from gaining their

object that they do not even deserve to occupy the lowest corner. He reasons from

contraries, because it is humility alone that exalts us. As we are more powerfully

affected by appearances presented to the eyes, he holds up to them a little child as

an emblem of humility. When he enjoins his followers to become like a child, this

does not extend indiscriminately to all points. We know that in children there are

many things faulty; and accordingly Paul bids us be children, not in understanding,

but in malice, (1 Corinthians 14:20;) and in another passage he exhorts us to strive

to reach the state of a perfect man, (Ephesians 4:13.) But as children know nothing

about being preferred to each other, or about contending for the highest rank, Christ

desires that their example should banish from the minds of his followers those eager

longings after distinction, which wicked men and the children of the world continually

indulge, that they may not be allured by any kind of ambition.

It will perhaps be objected, that children, even from the womb, have a native

pride, which leads them to desire the highest honor and distinction; but the reply is

obvious, that comparisons must not be too closely or too exactly carried out, so as

to apply at all points. The tender age of little children is distinguished by simplicity

to such an extent, that they are unacquainted with the degrees of honor, and with

all the incentives to pride; so that they are properly and justly held out by Christ as

an example.

3. Unless you are converted. To the example of little children must be referred the

conversion of which he now speaks. Hitherto they had been too much habituated to

the ordinary customs of men; and if they would gain their object, they must pursue

a totally different course. 1107 Every one wished for himself the first or the second

rank; but Christ does not allot even the lowest place to any man who does not lose

1107"Il leur est besoin de tourner bride, et de s'accoustumer a tout cela;" — "they must wheel round, and get accustomed to all this."

JOHN CALVIN

sight of distinctions and humble himself On the contrary, he says,

4. Whosoever shall humble himself like this little child, he is the greatest in the

kingdom of heaven. This is intended to guard us against supposing that we degrade

ourselves in any measure by freely surrendering every kind of distinction. And hence

we may obtain a short definition 1108 of humility. That man is truly humble who

neither claims any personal merit in the sight of God, nor proudly despises brethren,

or aims at being thought superior to them, but reckons it enough that he is one of

the members of Christ, and desires nothing more than that the Head alone should

be exalted.

5. And he that shall receive such a child. The term children is now applied

metaphorically by Christ to those who have laid aside lofty looks, and who conduct

themselves with modesty and humility. This is added by way of consolation, that

we may not account it troublesome or disagreeable to exercise humility, by means

of which Christ not only receives us under his protection, but likewise recommends

us to the favor of men. And thus believers are taught in what way they ought to

esteem each other: it is by every one humbling himself How is mutual friendship

usually maintained among the children of the world but by every man complying

with the wishes of another? The more desirous a man is to obtain renown, the more

insolently does he grasp at power, that he may be raised to a lofty station, and that

others may be ridiculed or despised; but Christ enjoins that the more a man abases

himself, the more highly shall he be honored. Such, too, is the import of the words

given by Luke, he that is least among you shall be great; for our Lord does not enjoin

us to think more highly of those who justly deserve to be despised, but of those who

divest themselves of all pride, and are perfectly willing to occupy the lowest place.

1108"La vraye definition;" — "the true definition."

Matthew 18:6-10; Mark 9:42-48; Luke 17:1-2

Matthew 18:6-10

Mark 9:42-48

Luke 17:1-2

6. But whosoever shall offend one of those little ones who believe in me, it were

better for him that a millstone were hanged about his neck, and that he were sunk to

the bottom of the sea. 7. Woe to the world on account of offenses! for offenses must

come; but woe to the man by whom the offense cometh! 8. But if thy hand or thy

foot offend thee, cut it off, and cast it from thee; 1109 for it is better for thee to enter

lame or maimed into life, than that, having two hands or two feet, thou shouldst be

cast into the everlasting fire. 9. And if thine eye offend thee, pluck it out, and cast it

from thee; 1110 for it is better that thou shouldst enter into life having one eye, than

that, having two eyes, thou shouldst be cast into hell-fire. 10. Beware of despising

one of these little ones; for I say to you, That their angels always behold the face of

my Father who is in heaven.

42. And whosoever shall offend one of the little ones who believe in me, it were

better for him that a millstone were hung around his neck, and that he were thrown

into the sea. 43. And if thy hand shall offend thee, cut it off; for it were better for

thee to enter lame into life, than that, having two hands, thou shouldst go into hell,

into the unquenchable fire: 1111 44. Where their worm dieth not, and their fire is

not quenched. 45. And if thy foot shall offend thee, cut if off; for it were better for

thee to enter lame into life, than that, having two feet, thou shouldst be cast into

hell, into the unquenchable fire: 46. Where their worm dieth not, and their fire is

not quenched. 47. And if thine eye offend thee, pluck it out; for it were better for

thee to enter with one eye into the kingdom of God than that, having two eyes, thou

shouldst be cast into hell-fire: 48. Where their worm dieth not, and their fire is not

quenched.

1. And he said to his disciples, It is impossible but that offenses will come; but

1109"Et le iette [arriere] de toy;" — "and cast it behind thee." 1110"Et le iette [arriere] de toy;" — "and cast it behind thee." 1111"Au feu qui ne s'esteint point;" — "into the fire which is not quenched."

JOHN CALVIN

woe to him by whom they come! 2. It were better for him that a millstone were hung

around his neck, and that he were thrown into the sea, than that he should offend

one of these little ones.

Matthew 18:6. But whosoever shall offend one of those little ones. This appears

to be added for the consolation of the godly, that they may not be rendered uneasy

by their condition, if they are despised by the world. It is a powerful obstruction to

the voluntary exercise of modesty, when they imagine, that by so doing they expose

themselves to contempt; and it is hard to be not only treated disdainfully, but almost

trodden under foot, by haughty men. Christ therefore encourages his disciples by

the consoling truth, that, if their mean condition draws upon them the insults of the

world, God does not despise them.

But he appears to have had likewise another object in view; for a dispute had

arisen amongst them as to the first place of honor, from which it might naturally have

been inferred that the Apostles were tainted with sinful ambition. Every man who

thinks too highly of himself, or desires to be preferred to others, must necessarily

treat his brethren with disdain. To cure this disease, Christ threatens a dreadful

punishment, if any man in his pride shall throw down those who are oppressed with

poverty, or who in heart are already humbled.

Under the word offend he includes more than if he had forbidden them to despise

their brethren; though the man who gives himself no concern about offending the

weak, does so for no other reason, than because he does not render to them the

honor to which they are entitled. Now as there are various kinds of offenses, it

will be proper to explain generally what is meant by offending. If any man through

our fault either stumbles, or is drawn aside from the right course, or retarded in

it, we are said to offend him. 1112 Whoever then desires to escape that fearful

punishment which Christ denounces, let him stretch out his hand to the little ones

who are despised by the world, and let him kindly assist them in keeping the path of

duty; for Christ recommends them to our notice, that they may lead us to exercise

voluntary humility; as Paul enjoins the children of God to

condescend to men of low estate, (Romans 12:16,)

and again says that

we ought not to please ourselves, (Romans 15:1.)

To hang a millstone about a man's neck, and drown him in the sea, was the pun-

ishment then reckoned the most appalling, and which was inflicted on the most

atrocious malefactors. When our Lord alludes to this punishment, we are enabled to

perceive how dear and precious those persons are in the sight of God, who are mean

and despised in the eyes of the world.

7. Woe to the world on account of offenses! This passage may be explained in two

ways. It may be taken actively, as meaning that Christ pronounces a curse on the

authors of offenses; and then by the term world, we must understand all unbelievers.

Or it may be taken passively, as meaning that Christ deplores the evils which he

perceives to be rapidly coming on the world on account of offenses; as if he had said,

1112"L'Escriture dit que nous oftensons ou scandalizons cestuy la." — "Scripture says that we give offense or scandal to that man."

HARMONY OF THE EVANGELISTS

that no plague will be more destructive, or attended by more fearful calamities, than

the alarm or desertion of many on account of offenses. The latter meaning is more

appropriate; for I have no doubt that our Lord, who had spoken on another occasion

about offenses, proceeded to discourse more largely on this subject; in order to make

his disciples more attentive and watchful in guarding against them. That Satan may

not gain advantage over us through our sluggishness, our Lord breaks out into an

exclamation, that there is nothing which we ought to dread more than offenses; for as

Satan has innumerable kinds of them in his hand, he constantly, and at almost every

step, throws new difficulties in our way; while we, through excessive tenderness or

sloth, are too ready to yield. The consequence is, that there are few who make

tolerable progress in the faith of Christ; and of the few who have begun to walk in

the way of salvation, there is scarcely one in ten who has the courage to persevere till

he reaches the goal. 1113 Now since Christ intended to strike his disciples with terror

on account of offenses, and thus to arouse them to exertion, woe to our indifference,

if each of us does not earnestly apply himself to overcome those offenses

For offenses must come. To awaken more powerfully their care and anxiety, our

Lord reminds his disciples that there is no possibility of walking but in the midst of

various offenses; as much as to say, that this is an evil which cannot be avoided.

Thus he confirms the former statement; for Christ shows us how great are the in-

conveniences which arise from offenses, since the Church never will be, and indeed

never can be, free from this evil. But he does not state the reason of this necessity,

as Paul does, when, speaking of heresies, he says that they arise, that the good may

be made manifest, (1 Corinthians 11:19.) It must be held by us as a fixed principle,

that it is the will of God to leave his people exposed to offense, in order to exercise

their faith, and to separate believers, as the refuse and the chaff, from the pure

wheat. Does any one object or complain, that blame attaches to our Lord for giving

loose reins to Satan, to accomplish the destruction of wretched men? It is our duty to

think and speak with the deepest reverence of the secret purposes of God, of which

this is one, that the world must be disturbed by offenses

But woe to the man by whom the offense cometh. After having exhorted his

disciples to beware of offenses, he again breaks out against those who occasion

them. To impart the greater vehemence to the threatening, he adds, that neither

a right eye nor a right hand ought to be spared, if they occasion offense to us; for

I explain these words as added for the purpose of amplification. Their meaning is,

that we ought to be so constant and so zealous in opposing offenses, that we would

rather choose to pluck out our eyes, or cut off our hands, than give encouragement

to offenses; for if any man hesitate to incur the loss of his limbs, he spares them at

the risk of throwing himself into eternal perdition. What dreadful vengeance then

awaits those who by offenses shall bring ruin on their brethren! 1114 As those two

verses have been already explained 1115 under Matthew 5:29,30, it was sufficient,

1113"Qui persevere courageusement iusqu'a la fin;" — "who perseveres courageously to the end."

1114"Lesquels par scandales auront donne occasion de faire perdre et damner leurs freres;" — "who by offenses shall have given occasion to bring ruin and damnation on their brethren."

1115Harmony, vol. 1 p. 291.

JOHN CALVIN

on the present occasion, to glance at the reason why Christ repeats here the same

statement.

10. Beware of despising one of these little ones As pride is the mother of disdain,

and as contempt hardens men in giving offense, our Lord, for the purpose of apply-

ing an appropriate remedy for curing this disease, forbids his disciples to despise the

little ones. And certainly, as we have already hinted, no man who has a proper care

for his brethren will ever allow himself, on light grounds, to give them offense. This

conclusion of our Lord's discourse has the same tendency as the commencement of

it, to remind us that we ought to strive with each other who shall be most submis-

sive and modest; for God embraces with wonderful love the little ones. It would be

strange indeed that a mortal man should despise, or treat as of no account, those

whom God holds in such high esteem. He proves this love from the fact, that an-

gels, who are ministers of their salvation, enjoy intimately the presence of God. Yet

I do not think that he intended merely to show what honor God confers on them by

appointing angels to be their guardians, but likewise to threaten those who despise

them; as if he had said, that it is no light matter to despise those who have angels for

their companions and friends, to take vengeance in their behalf. We ought therefore

to beware of despising their salvation, which even angels have been commissioned

to advance.

The interpretation given to this passage by some commentators, as if God as-

signed to each believer his own angel, does not rest on solid grounds. For the words

of Christ do not mean that a single angel is continually occupied with this or the

other person; 1116 and such an idea is inconsistent with the whole doctrine of Scrip-

ture, which declares that the angels encamp around (Psalm 34:7) the godly, and that

not one angel only, but many, have been commissioned to guard every one of the

faithful. Away, then, with the fanciful notion of a good and evil angel, and let us

rest satisfied with holding that the care of the whole Church is committed to angels,

to assist each member as his necessities shall require. It will perhaps be asked, Do

the angels occupy a station inferior to ours, because they have been appointed to

be our ministers? I reply, Though by nature they take rank above us, this does not

prevent them from rendering service to God 1117 in dispensing the favor which he

freely bestows upon us. For this reason they are called our angels, because their

labors are bestowed on us.

1116"Les mots n'emportent pas qu'un Ange n'ait autre charge que de veiller tousiours sur cestuy-ci ou sur cestuy-la;" — "the words do not bear that one Angel has nothing else to do than to watch continually over this or that man."

1117"Cela n'empesche point que Dieu n'use de leur service;" — "that does not hinder God from employing their services."

Matthew 18:11-14; Luke 15:1-10

Matthew 18:11-14

Luke 15:1-10

11. For the Son of man is come to save that which was lost. 12. What think

you? If a man shall have a hundred sheep, and one of them shall go astray, doth he

not leave the ninety-nine, and go to the mountains, and seek that which had gone

astray? 13. And if he happen to find it, verily, I say to you, he rejoiceth more on

account of that sheep than on account of the ninety-nine which had gone astray.

14. So it is not the will of your Father who is in heaven, that one of those little ones

should perish.

1. And all the publicans and sinners drew near to him to hear him. 2. And the

Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth

with them. 3. And he spoke to them a parable, saying, 4. What man is there among

you, who hath a hundred sheep, and, if he shall lose one of them, doth not leave the

ninety-nine in the wilderness, and go after that which was lost, till he find it? 5. And

when he hath found it, he layeth it on his shoulders, rejoicing: 6. And coming home,

he calleth his friends and neighbors, saying to them, Rejoice with me; for I have found

the sheep which was lost. 7. I say to you, that in like manner there will be greater

joy in heaven over one repenting sinner, than over ninety-nine righteous persons

who do not need repentance. 8. Or what woman having ten pieces of money, 1118

if she shall lose one piece, doth not light a candle, and sweep the house, and seek

diligently until she find it? 9. And when she hath found it, she calleth together her

friends and neighbors, saying, Rejoice with me, for I have found the piece which I

had lost. 10. In like manner, I tell you, there will be joy in the presence of the angels

of God over one repenting sinner.

Matthew 18:11. For the Son of man cometh. Christ now employs his own ex-

ample in persuading his disciples to honor even weak and despised brethren; for he

came down from heaven to save not them only, but even the dead who were lost. It

is in the highest degree unreasonable that we should disdainfully reject those whom

1118"Dix drachmes;" — "ten drachmas."'

JOHN CALVIN

the Son of God has so highly esteemed. And even if the weak labor under imper-

fections which may expose them to contempt, our pride is not on that account to be

excused; for we ought to esteem them not for the value of their virtues, but for the

sake of Christ; and he who will not conform himself to Christ's example is too saucy

and proud.

12. What think you? Luke carries the occasion of this parable still farther back,

as having arisen from the murmurings of the Pharisees and scribes against our Lord,

whom they saw conversing daily with sinners. Christ therefore intended to show that

a good teacher ought not to labor less to recover those that are lost, than to preserve

those which are in his possession; though according to Matthew the comparison pro-

ceeds farther, and teaches us not only that we ought to treat with kindness the

disciples of Christ, but that we ought to bear with their imperfections, and endeavor,

when they wander, to bring them back to the road. For, though they happen some-

times to wander, yet as they are sheep over which God has appointed his Son to be

shepherd, so far are we from having a right to chase or drive them away roughly,

that we ought to gather them from their wanderings; for the object of the discourse

is to lead us to beware of losing what God wishes to be saved. The narrative of Luke

presents to us a somewhat different object. It is, that the whole human race belongs

to God, and that therefore we ought to gather those that have gone astray, and that

we ought to rejoice as much, when they that are lost return to the path of duty, as a

man would do who, beyond his expectation, recovered something the loss of which

had grieved him.

Luke 15:10. There will be joy in the presence of the angels. If angels mutually

rejoice with each other in heaven, when they see that what had wandered is restored

to the fold, we too, who have the same cause in common with them, ought to be

partakers of the same joy. But how does he say that the repentance of one ungodly

man yields greater joy than the perseverance of many righteous men to angels,

whose highest delight is in a continued and uninterrupted course of righteousness?

I reply, though it would be more agreeable to the wishes of angels (as it is also

more desirable) that men should always remain in perfect integrity, yet as in the

deliverance of a sinner, who had been already devoted to destruction, and had been

cut off as a rotten member from the body, the mercy of God shines more brightly,

he attributes to angels, after the manner of men, a greater joy arising out of an

unexpected good.

Over one repenting sinner. The word repentance is specially limited to the con-

version of those who, having altogether turned aside from God, rise as it were from

death to life; for otherwise the exercise of repentance ought to be uninterrupted

throughout our whole life, 1119 and no man is exempted from this necessity, since

every one is reminded by his imperfections that he ought to aim at daily progress.

But it is one thing, when a man, who has already entered upon the right course,

though he stumble, or fall, or even go astray, endeavors to reach the goal; and

another thing, when a man leaves a road which was entirely wrong, or only starts

1119"Tant que nous sommes en ce monde;" — "as long as we are in this world."

HARMONY OF THE EVANGELISTS

in the right course. 1120 Those who have already begun to regulate their life by

the standard of the divine law, do not need that kind of repentance which consists

in beginning to lead a holy and pious life, though they must groan 1121 under the

infirmities of the flesh, and labor to correct them.

1120"Quand celuy qui estoit du tout esgare tourne bride pour commencer a bien faire;" — "when he who had altogether gone astray turns round to begin to do well."

1121"Combien qu'il soit tousiours necessaire de gemir;" — "though it be necessary for them always to groan."

Luke 15:11-24

11. And he said, 1122 A certain man had two sons: 12. And the younger of them

said to his father, Father, give me the portion of property which falls to me. And he

divided between them the property. 13. And not many days afterwards, 1123 the

younger son, having gathered all together, set out on a journey to a distant country,

and there wasted his property by living extravagantly. 14. But when he had spent

all, a sore famine arose in that country; and he began to be in want. 15. And he

went and entered into the service of one of the inhabitants of that country; and he

sent him into his field to feed swine. 16. And he was desirous to fill his belly with

the husks on which the swine were feeding: and no man gave to him. 1124 17. And

when he came to himself, he said, How many hirelings of my father have abundance

of bread, 1125 while I perish with hunger! 18. I will arise, and go to my father, 1126

and will say to him, Father, I have sinned against heaven, and before thee, 19. And

am no longer worthy to be called thy son: make me as one of thy hirelings. 20. And

he arose, and came to his father. And while he was yet afar off, his father saw him,

and was moved with compassion, and ran, and fell on his neck, and kissed him. 21.

And the son said to him, Father, I have sinned against heaven, and before thee, and

am no longer worthy to be called thy son. 22. And the father said to his servants,

Bring out the best robe, and put it on him; and put a ring on his hand, and shoes on

his feet: 23. And bring the fatted calf, and kill it; and let us feast, and be merry: 24.

For this my son was dead, and is alive again; he was lost, and is found. 1127 And

they began to be merry.

1122"Il dit aussi;" — "he said also." 1123"Et peu de iours apres;" — "and a few days after." 1124"Et (ou, mais) personne ne luy donnoit;" — "and (or, but) nobody gave to him." 1125"Combien y-a-il de mercenaires en la maison de mon pere, qui ont force pain;" — "how many hirelings are there in my father's house, who have plenty of bread."

1126"Ie partiray d'icy, et m'en iray a mon pere;" — "I will depart hence, and will go away to my father."

1127"Car mon fils que voyci estoit mort, et il est retourne a vie: il estoit perdu, mais il est retrouve;" — "for this is my son who was dead, and he is returned to life; he was lost, but he is found again."

HARMONY OF THE EVANGELISTS

This parable is nothing else than a confirmation of the preceding doctrine. 1128

In the first part is shown how readily God is disposed to pardon our sins, and in the

second part (which we shall afterwards treat in the proper place) is shown the great

malignity and obstinacy of those who murmur at his compassion. In the person of

a young prodigal who, after having been reduced to the deepest poverty by luxury

and extravagance, returns as a suppliant to his father, 1129 to whom he had been

disobedient and rebellious, Christ describes all sinners who, wearied of their folly,

apply to the grace of God. To the kind father, 1130 on the other hand, who not only

pardons the crimes of his son, but of his own accord meets him when returning, he

compares God, who is not satisfied with pardoning those who pray to him, but even

advances to meet them with the compassion of a father. 1131 Let us now examine

the parable in detail.

Luke 15:12. And the younger of them said to his father. The parable opens

by describing a mark of wicked arrogance in the youth, which appears in his being

desirous to leave his father, and in thinking that he cannot be right without being

permitted to indulge in debauchery, free from his father's control. There is also

ingratitude in leaving the old man, 1132 and not only withholding the performance

of the duties which be owed to him, but crippling and diminishing the wealth of his

house. 1133 This is at length followed by wasteful luxury and wicked extravagance,

by which he squanders all that he had. 1134 After so many offenses he deserved to

find his father implacable. 1135

Under this image our Lord unquestionably depicts to us the boundless goodness

and inestimable forbearance of God, that no crimes, however aggravated, may de-

ter us from the hope of obtaining pardon, There would be some foundation for the

analogy, if we were to say that this foolish and insolent youth resembles those per-

sons who, enjoying at the hand of God a great abundance of good things, are moved

by a blind and mad ambition to be separated from Him, that they may enjoy perfect

freedom; as if it were not more desirable than all the kingdoms of the world to live

under the fatherly care and government of God. But as I am afraid that this allusion

may be thought overstrained, I shall satisfy myself with the literal meaning; not that

I disapprove of the opinion, that under this figure is reproved the madness of those

who imagine that it will be advantageous for them to have something of their own,

and to be rich apart from the heavenly Father; but that I now confine myself within

1128"De la doctrine que nous venons de voir;" — "of the doctrine which we have just now seen."

1129"Retourne pour demander pardon a son pere;" — "returns to ask pardon from his father." 1130"Aussi en la personne de ce bon pere il nous propose l'affection de Dieu;" — "also in the person of this good father he holds out to us the affection of God."

1131"Mais les previent par sa bonte et misericorde paternelle;" — "but anticipates them by his fatherly goodness and compassion."

1132"Delaissant le bon vieil hemme de pere;" — "leaving the good old man his father." 1133"Mais aussi diminue le bien de la maison, et en emporte une bonne partie;" — "but also diminishes the wealth of the house, and carries off a good part of it."

1134"Tout ce qu'il avoit eu du pere;" — "all that he had got from his father." 1135"Il avoit bien merite de trouver puis apres un pere rigoreux, et qui teint son coeur contre luy iusqu'au bout;" — "he had well deserved to find afterwards a father who was severe, and who kept his heart shut against him to the end."

JOHN CALVIN

the limits of a Commentator. 1136

Christ here describes what usually happens with young men, when they are car-

ried away by their natural disposition. Destitute of sound judgment, and maddened

by passion, they are ill fitted for governing themselves, and are not restrained by fear

or shame. It is therefore impossible but that they shall abandon themselves to ev-

ery thing to which their sinful inclination prompts them, and rush on in a disgraceful

course, till they are involved in shameful poverty. He afterwards describes the pun-

ishment which, in the righteous judgment of God, generally overtakes spendthrifts

and prodigals. After having wickedly squandered their means, they are left to pine

in hunger, and not having known how to use in moderation an abundant supply of

the best bread, they are reduced to eat acorns and husks. In short, they become

the companions of swine, and are made to feel that they are unworthy to partake

of human food; for it is swinish gluttony 1137 to squander wickedly what was given

for the support of life. 1138 As to the ingenious exposition which some have brought

forward, that it is the just punishment of wicked scorn, when those who have re-

jected delicious bread in the house of our heavenly Father are driven by hunger to

eat husks, it is a true and useful doctrine; but in the meantime, we must bear in

mind the difference that exists between allegories and the natural meaning. 1139

And was desirous to fill his belly. This means that, in consequence of hunger, he

no longer thought of his former luxuries, but greedily devoured husks; for of that kind

of food he could not be in want, when he was giving it to the swine There is a well-

known saying of Cyrus who, having for a long time suffered hunger during a flight,

and having been slightly refreshed by eating coarse black bread, declared that he

had never tasted savory bread till now; so the young man who is here mentioned was

compelled by necessity to betake himself with appetite to husks The reason is added,

because no man gave to him; for the copulative conjunction and ({καὶ}) must, in my

opinion, signify because, 1140 and what is here said does not refer to husks, which

he had at hand, but I understand the meaning to be, that no man pitied his poverty;

for prodigals who throw away the whole of their property are persons whom no man

thinks himself bound to relieve, — nay more, as they have been accustomed to

squander every thing, men think that nothing ought to be given to them. 1141

17. And when he came to himself. Here is described to us the way in which

God invites men to repentance. If of their own accord they were wise, and became

submissive, he would draw them more gently; but as they never stoop to obedience,

till they have been subdued by the rod, he chastises them severely. Accordingly,

1136"Pource que ie me tien maintenant dans mes limites, et ne veux point passer l'oﬀice d'expositeur;" — "because I now keep myself within my limits, and do not wish to go beyond the duty of an expositor."

1137"C'est une gourmandise plustost convenable a des porceaux qu'a des hommes;" — "it is a gluttony more suitable to swine than to men."

1138"Pour subvenir aux necessitez de ceste vie;" — "to supply the necessities of this life." 1139"Mais cependant il faut tousiours aviser quelle difference il y a entre les allegories et le vray sens naturel d'un passage;" — "but yet we must always consider what difference there is between allegories and the true natural meaning of a passage."

1140"Car selon mon avis ce mot et se doit resoudre en Car, ou Pource que;" — "for in my opinion this word and must mean For, or Because."

1141"Il semble que ce qu'on leur donne soit autant de perdu;" — "what is given to them appears to be as good as thrown away."

HARMONY OF THE EVANGELISTS

to this young man, whom abundance 1142 rendered fierce and rebellious, hunger

proved to be the best teacher. Instructed by this example, let us not imagine that

God deals cruelly with us, if at any time he visits us with heavy afflictions; for in this

manner those who were obstinate and intoxicated with mirth are taught by him to

be obedient. In short, all the miseries which we endure are a profitable invitation to

repentance. 1143 But as we are slow, we scarcely ever regain a sound mind, unless

when we are forced by extreme distress; for until we are pressed by difficulties on

every hand, and shut up to despair, the flesh always indulges in gaiety, or at least

recoils. Hence we infer, that there is no reason to wonder, if the Lord often uses

violent and even repeated strokes, in order to subdue our obstinacy, and, as the

proverb runs, applies hard wedges to hard knots. It must also be observed, that the

hope of bettering his condition, if he returned to his father, gave this young man

courage to repent; for no severity of punishment will soften our depravity, or make

us displeased with our sins, till we perceive some advantage. As this young man,

therefore, is induced by confidence in his father's kindness to seek reconciliation, so

the beginning of our repentance must be an acknowledgment of the mercy of God

to excite in us favorable hopes.

20. And while he was still afar off. This is the main point of the parable. If men,

who are by nature prone to revenge, and too tenacious of their own rights, are moved

by fatherly love kindly to forgive their children, and freely to bring them back, when

they are sunk in wretchedness, God, whose boundless goodness exceeds all the

affection of parents, 1144 will not treat us more harshly. 1145 And certainly nothing

is here attributed to an earthly father which God does not promise with respect to

himself. Before they call, says he, I will answer, (Isaiah 65:24.) That passage too of

David is well known,

I said, I will acknowledge against me my unrighteousness to the Lord and thou

forgavest the iniquity of my sin,

(Psalm 32:5.)

As this father, therefore, is not merely pacified by the entreaties of his son, but

meets him when he is coming, and before he has heard a word, embraces him, filthy

and ugly as he is, so God does not wait for a long prayer, but of his own free will

meets the sinner as soon as he proposes to confess his fault.

It is wretched sophistry to infer from this, that the grace of God is not exhibited

to sinners until they anticipate it by their repentance. "Here," say they, "is held out

to us a father ready to pardon, but it is after that his son has begun to return to him;

and therefore God does not look, and does not bestow his grace, on any but those

who begin to seek him." It is, no doubt, true that, in order to his obtaining pardon,

the sinner is required to have grief of conscience, and to be dissatisfied with himself;

but it is wrong to infer from this, that repentance, which is the gift of God, is yielded

1142"L'aise et la trop grande abondance;" — "ease and too great abundance." 1143"Ce sont autant d'avertissemens proufitables, par lequel Dieu nous convie a repentance;" — "they are so many profitable warnings, by which God invites us to repentance."

1144"L'amour de tous les peres de ce monde;" — "the love of all the fathers in the world." 1145"Sera bien pour le moins aussi debonnaire envers nous;" — "will be at least as gentle towards us."

JOHN CALVIN

by men from their own movement of their heart. And in this respect it would be

improper to compare a mortal man to God; for it is not in the power of an earthly

father to renew the stubborn heart of his son, as God changes hearts of stone into

hearts of flesh. In short, the question here is not whether a man is converted by

himself, and returns to him; but only under the figure of a man is commended the

fatherly gentleness of God, and his readiness to grant forgiveness.

21. Father, I have sinned against heaven. Here is pointed out another branch of

repentance, namely, such a conviction of sin as is accompanied by grief and shame.

For he who is not grieved for having sinned, and whose offense is not placed be-

fore his eyes, will sooner attempt any thing than think of returning to the path of

duty. Displeasure with sin must therefore go before repentance. And there is great

emphasis in this expression, that the young man is said to have come to himself,

as one whom the wanderings of wild desires had hurried away into forgetfulness of

himself. And certainly so far astray are the impulses of the flesh, that any one who

gives himself up to them may be said to have gone out of himself, and to have lost

his senses. For this reason transgressors are commanded to return to the heart, 1146 (Isaiah 46:8.) Next follows a confession, 1147 not such a one as the Pope has

contrived, but one by which the son appeases his offended father; for this humility is

absolutely necessary in order to obtain forgiveness of sins. This mode of expression,

I have sinned against heaven, and before thee, is of the same import as if he had

said, that God was offended in the person of an earthly father. And certainly this is

the dictate of nature, that every one who rebels against a father rises wickedly also

against God, who has placed children in subjection to parents.

22. Bring out the best robe. Although in parables (as we have frequently ob-

served) it would be idle to follow out every minute circumstance, yet it will be no

violence to the literal meaning, if we say, that our heavenly Father not only pardons

our sins in such a manner as to bury the remembrance of them, but even restores

those gifts of which we had been deprived; as, on the other hand, by taking them

from us, he chastises our ingratitude in order to make us feel ashamed at the re-

proach and disgrace of our nakedness.

1146"A ceste cause en l'Escriture Dieu commande aux transgresseurs de retourner a leur coeur;" — "For this reason, in Scripture God commands transgressors to return to their heart." In the authorized version the passage runs thus: Bring it again to mind, O ye transgressors. — Ed.

1147"Apres la cognoissance du peche s'ensuit aussi la confession;" — "after the knowledge of sin there follows also confession."

Luke 15:25-32

25. Now his elder son was in the field; and when he came and drew near to the

house, he heard music and dancing. 26. And he called one of his servants, and

asked what those things were. 1148 27. And he said to him, Thy brother is come;

and thy father hath killed the fatted calf, because he hath received him safe and

sound. 1149 28. And he was angry, and would not go in: therefore his father went

out, and entreated him. 29. But he answering said to his father, Behold, during so

many years I serve thee, and never have I transgressed thy commandment; and

thou never gavest me a kid, that I might be merry with my friends: 30. But after

that this thy son, who hath devoured thy property with harlots, is come, thou hast

killed for him the fatted calf. 31. But he said to him, Son, 1150 thou art always with

me, and all my property is thine. 32. But it was proper that we should be merry and

rejoice; because this thy brother was dead, and is alive again; he was lost, and is

found.

This latter portion of the parable charges those persons with cruelty, who would

wickedly choose to set limits to the grace of God, as if they envied the salvation of

wretched sinners. For we know that this is pointed at the haughtiness of the scribes, 1151 who did not think that they received the reward due to their merits, if Christ

admitted publicans and the common people to the hope of the eternal inheritance.

The substance of it therefore is, that, if we are desirous to be reckoned the children of

God, we must forgive in a brotherly manner the faults of brethren, which He forgives

with fatherly kindness.

25. And his elder son was in the field. Those who think that, under the figure

of the first-born son, the Jewish nation is described, have indeed some argument on

1148"Et l'interroga que c'estoit;" — "and asked him what it was." 1149The two adjectives, safe and sound, which occur in the authorized version, are here retained as the translation of "incolumem," which conveys both ideas; and this is fully justified by our author's vernacular," pourtant qu'il l'a recouvre sain et sauf;" — because he hath received him back sound and safe." — Ed.

1150"Mon enfant;" — "my child." 1151"L'orgueil et la presomption des Scribes;" — "the pride and presumption of the Scribes."

JOHN CALVIN

their side; but I do not think that they attend sufficiently to the whole of the passage.

For the discourse was occasioned by the murmuring of the scribes, who took offense

at the kindness of Christ towards wretched persons who had led a wicked life. He

therefore compares the scribes, who were swelled with presumption, to good and

modest men, who had always lived with decency and sobriety, and had honorably

supported their family; nay, even to obedient children, who throughout their whole

life had patiently submitted to their father's control. And though they were utterly

unworthy of this commendation, yet Christ, speaking according to their belief, at-

tributes to them, by way of concession, their pretended holiness, as if it had been

virtue; as if he had said, Though I were to grant to you what you falsely boast of,

that you have always been obedient children to God, still you ought not so haughtily

and cruelly to reject your brethren, when they repent of their wicked life.

28. Therefore his father went out. By these words he reproaches hypocrites with

intolerable pride, which makes it necessary that the Father should entreat them not

to envy the compassion manifested to their brethren. Now though God does not

entreat, yet by his example he exhorts us to bear with the faults of our brethren.

And in order to take away every excuse from wicked severity, he not only introduces

hypocrites as speaking, whose false boasting might be confuted, but even affirms

that, though any man had discharged, in the most perfect manner, all the duties of

piety towards the Father, yet he has no just reason to complain because his brother

obtains pardon. It is certain, indeed, that the sincere worshippers of God are always

pure and free from this malignant disposition; but the design of Christ is, to show

that it would be unjust in any man to murmur on account of his brother having been

received into favor, even though he were not inferior in holiness to the angels.

31. Son, 1152 thou art always with me. This answer consists of two parts. The

first is, that the first-born son has no reason to be angry, when he sees his brother

kindly received without any loss to himself; 1153 and the second is, that, without

paying any regard to his brother's safety, he is grieved on account of the rejoicing

occasioned by his return. All my property, says he, is thine: that is, "Though thou

hast hitherto carried nothing away out of my house, it has been no loss to the for

all is reserved for thee undiminished." 1154 Besides, why art thou offended at our

joy, in which thou oughtest to have shared? for it was proper that thy brother, who

we thought had been lost, should now be congratulated on his safety and return.

Those two reasons deserve our attention; for, on the one hand, it is no loss to us, 1155 if God graciously receives into favor those who had been at variance with him

on account of their sins; and, on the other hand, it is wicked hardness of heart not

to rejoice, when we see our brethren returned from death to life. 1156

1152"Mon enfant;" — "my child." 1153"Veu qu'il n'y perd rien;" — "since he loses nothing by it." 1154"Ta condition n'en est pas pire; car ie te garde tousiours ton droict entier;" — "thy condition is not the worse for it; for I always preserve thy rights entire."

1155"Nous n'y perdons rien;" — "we lose nothing by it." 1156"Voyans nos freres estre tirez de la mort, et ramenez au chemin de vie;" — "perceiving our brethren to be drawn from death, and led into the way of life."

Matthew 18:15-20; Luke 17:3

Matthew 18:15-20

Luke 17:3

15. But if thy brother hath sinned against thee, go and reprove him between thee

and him alone: if he shall hear thee, thou hast gained thy brother. 16. But if he

shall not hear thee, take with thee one or two more, that in the mouth of two or

three witnesses every word may be confirmed: and if he shall not hear them, tell

the church. 17. And if he shall not hear the church, let him be to thee as a heathen

and a publican. 18. Verily, I say to thee, What things soever you shall bind on earth 1157 shall be bound also in heaven; and what things soever you shall loose on earth

shall be loosed also in heaven. 19. Again, I say to you, That if two of you shall agree

on earth as to every thing which they shall ask, 1158 it will be done to them by any

Father who is in heaven. 20. For where two or three are assembled 1159 in my name,

there am I in the midst of them.

3. Be on your guard. If thy brother shall sin against thee, reprove him; and if he

shall repent, forgive him.

Matthew 18:15. But if thy brother shall sin against thee. As he had discoursed

about bearing the infirmities of brethren, he now shows more clearly in what manner,

and for what purpose, and to what extent, we ought to bear with them. For otherwise

it would have been easy to reply, that there is no other way of avoiding offenses,

than by every man winking at the faults of others, and thus what is evil would be

encouraged by forbearance. Christ therefore prescribes a middle course, which does

not give too great offense to the weak, and yet is adapted to cure their diseases; for

that severity which is employed as a medicine is profitable and worthy of praise.

In short, Christ enjoins his disciples to forgive one another, but to do so in such a

manner as to endeavor to correct their faults. It is necessary that this be wisely

observed; for nothing is more difficult than to exercise forbearance towards men,

and, at the same time, not to neglect the freedom necessary in reproving them.

1157"Toutes choses que vous lierez sur la terre;" — "all things which you shall bind on earth." 1158"De toutes choses qu'ils demanderont;" — "of all things which they shall ask." 1159"Ou il y en a deux ou trois assemblez;" — "where there are two or three of them assembled."

JOHN CALVIN

1160 Almost all lean to the one side or to the other, either to deceive themselves

mutually by deadly flatteries, or to pursue with excessive bitterness those whom

they ought to cure. But Christ recommends to his disciples a mutual love, which is

widely distant from flattery; only he enjoins them to season their admonitions with

moderation, lest, by excessive severity and harshness, they discourage the weak.

Now he distinctly lays down three steps of brotherly correction. The first is, to

give a private advice to the person who has offended. The second is, if he shall give

any sign of obstinacy, to advise him again in presence of witnesses. The third is, if

no advantage shall be obtained in that way, to deliver him up to the public decision

of the Church. The design of this, as I have said, is, to hinder charity from being

violated under the pretence of fervent zeal. As the greater part of men are driven

by ambition to publish with excessive eagerness the faults of their brethren, Christ

seasonably meets this fault by enjoining us to cover the faults of brethren, as far as

lies in our power; for those who take pleasure in the disgrace and infamy of brethren

are unquestionably carried away by hatred and malice, since, if they were under the

influence of charity, they would endeavor to prevent the shame of their brethren.

But it is asked, Ought this rule to be extended indiscriminately to every kind of

offense? For there are very many who do not allow any public censures, till the

offender has been privately admonished. But there is an obvious limitation in the

words of Christ; for he does not simply, and without exception, order us to advise or

reprove privately, and in the absence of witnesses, all who have offended, but bids

us attempt this method, when we have been offended in private; by which is meant,

not that it is a business of our own, but that we ought to be wounded and grieved

whenever God is offended. And Christ does not now speak about bearing injuries,

but teaches us in general to cultivate such meekness towards each other, as not to

ruin by harsh treatment those whom we ought to save. 1161

Against thee. This expression, as is evident from what we have said, does not

denote an injury committed against any one, but distinguishes between secret and

open sins. 1162 For if any man shall offend against the whole Church, Paul enjoins

that he be publicly reproved, so that even elders shall not be spared; for it is in

reference to them that he expressly enjoins Timothy, to

rebuke them publicly in presence of all, and thus to make them a general example

to others,

(1 Timothy 5:20.)

And certainly it would be absurd that he who has committed a public offense, so

that the disgrace of it is generally known, should be admonished by individuals; for if

a thousand persons are aware of it, he ought to receive a thousand admonitions. The

distinction, therefore, which Christ expressly lays down, ought to be kept in mind,

that no man may bring disgrace upon his brother, by rashly, and without necessity,

1160"Que toutesfois on retiene tousiours ceste liberte de reprendre ce qui est a condamner;" — "so as at the same time to reserve always that liberty of reproving what is worthy of condemnation."

1161"Lesquels nous devions plustost tascher d'amener a salut;" — "whom we ought rather to attempt to lead to salvation."

1162"Mais pour distinguer et mettre difference entre les pechez secrets, et les offenses manifestes;" — "but to distinguish and put a difference between secret sins and open offenses."

HARMONY OF THE EVANGELISTS

divulging secret offenses.

If he shall hear thee, thou hast gained thy brother. Christ confirms his doctrine by

its usefulness and advantage; for it is no small matter to gain to God a soul which

had been the slave of Satan. And how comes it that those who have fallen do not

often repent, but because they are regarded with hatred, and treated as enemies,

and thus acquire a character of hardened obstinacy? Nothing, therefore, is more

appropriate than meekness, which reconciles to God those who had departed from

him. On the other hand, he who inconsiderately indulges in foolish flattery willingly

places in jeopardy the salvation of a brother, which he had in his hand.

According to Luke, Christ expressly enjoins us to be satisfied with a private reproof,

if the brother be brought to repentance Hence, too, we infer how necessary it is that

mutual freedom of reproof should subsist among believers. For, since each of us in

many ways commits daily offenses, it would be outrageous cruelty to betray, by our

silence and concealment, the salvation of those whom we might, by mild reproof,

rescue from perdition. Though it does not always succeed, yet he is chargeable with

heinous guilt, who has neglected the remedy which the Lord prescribes for promoting

the salvation of the brethren. It is also worthy of notice, that the Lord, in order to

render us more zealous in performing our duty, ascribes to us that honor which is his

own; for to him alone, and to no other, does it belong to convert a man; and yet he

bestows on us this applause, though we did not deserve it, that we gain a brother

who was lost.

16. But if he shall not hear thee. The second step is, that he who displayed

obstinacy, or refused to yield to one man, should be again admonished in presence

of witnesses Here some object, that it will serve no purpose to call witnesses, if we

have to deal with an obstinate and rebellious man, because their presence will be so

far from leading him to acknowledge his guilt, that he will only make a more wicked

denial. But this difficulty will be speedily removed, if we distinguish between denial

and evasion. He who explicitly denies the fact, and declares that he is falsely and

calumniously accused, must be left alone; for it would be ill vain to press him by

calling witnesses. But as, in most cases, men shamelessly evade, or impudently

excuse, the improper and unjust actions which they have committed, till greater

authority is employed, towards such persons it is useful to observe this method.

That Christ's discourse ought to be understood in this sense is evident from the

word used, {ἔλεγξον}, reprove, or argue; for to argue is to convince by demonstra-

tion. 1163 And how could I argue with a man 1164 who boldly denies the whole

matter? for he who has the effrontery to deny the crime which he has committed

shuts the door against a second admonition.

We now perceive for what purpose Christ proposes to call witnesses. It is, to give

greater weight and impressiveness to the admonition. As to the slightly different

meaning to which he has turned the words of Moses, it involves no absurdity. Moses

forbids sentence to be pronounced on a matter that is unknown, and defines this to

1163"Car arguer signifie convaincre par argumens, et remonstrer par bonnes raisons;" — "for to argue signifies to convince by arguments, and to show by good reasons."

1164"Or comment pourroit on arguer ou convaincre un homme, que ce qu'il a fait est mauvais?" — "Now how could we argue or convince a man that what he has done is wrong?"

JOHN CALVIN

be the lawful mode of proving, that it be established by the testimony of

two or three witnesses. At the mouth of two witnesses, or at the mouth of three

witnesses, shall the matter be established,

(Deuteronomy 19:15.)

Alluding to that law, Christ says that, when two or three witnesses shall rise up to

condemn the obstinacy of the man, the case will be clear, at least till the Church be

prepared to take cognizance of it; for he who refuses to hear two or three witnesses 1165 will have no reason to complain that he is dragged forth to light.

Tell it to the Church. It is asked, what does he mean by the term Church? For Paul

orders (1 Corinthians 5:5) that the incestuous Corinthian shall be excommunicated,

not by a certain chosen number, but by the whole assembly of the godly; and there-

fore it might appear to be probable that the power of judging is bestowed on the

whole of the people. But as at that time no Church as yet was in existence, which

acknowledged the authority of Christ, and no such order had been established, and

as our Lord employs the ordinary and received forms of expression, there can be no

doubt that he alludes to the order of the ancient Church, as in other places also he

accommodates his modes of expression to what was known and customary. 1166

When he commands that:

the offering, which we intend to present, shall be left at the altar, till we are

reconciled to an offended brother,

(Matthew 5:23,)

he unquestionably intends, by means of that form of the worship of God which was

then in existence and in force, to teach us, that we cannot in a right manner either

pray, or offer any thing to God, so long as we are at variance with our brethren. So

then he now looked at the form of discipline which was observed among the Jews; for

it would have been absurd to propose an appeal to the judgment of a Church which

was not yet in existence.

Now since among the Jews the power of excommunication belonged to the el-

ders, who held the government of the whole Church, Christ speaks appropriately

when he says that they who sinned must at length be brought forward publicly to the

Church, if they either despise haughtily, or ridicule and evade, the private admoni-

tions. We know that, after the Jews returned from the Babylonish captivity, a council

was formed, which they called Sanhedrim, and in Greek Synedrion, ({συνέδριον})

and that to this council was committed the superintendence of morals and of doc-

trine. This government was lawful and approved by God, and was a bridle to restrain

within their duty the dissolute and incorrigible.

It will perhaps be objected that, in the time of Christ, every thing was corrupt

and perverted, so that this tyranny was very far from deserving to be accounted the

judgment of the Church But the reply is easy. Though the method of procedure was

at that time depraved and perverted, yet Christ justly praises that order, such as

1165"Veu qu'il n'a pas voulu recevoir l'admonition qui luy a este faite en prive par deux ou trois;" — "since he did not choose to receive the admonition which was given to him in private by two or three."

1166"Comme aussi en d'autres passages il s'accomodi a ce qui estoit lors ordinaire, et use des termes communes;" — "as also in other passages he adapts himself to what was then customary, and employs common terms."

HARMONY OF THE EVANGELISTS

it had been handed down to them from the fathers. And when, shortly afterwards,

he erected a Church, while he removed the abuse, he restored the proper use of

excommunication. Yet there is no reason to doubt that the form of discipline, which

prevailed in the kingdom of Christ, succeeded in the room of that ancient discipline.

And certainly, since even heathen nations maintained a shadowy form of excom-

munication, it appears that, from the beginning, this was impressed by God on the

minds of men, that those who were impure and polluted ought to be excluded from

religious services. 1167 It would therefore have been highly disgraceful to the people

of God to have been altogether destitute of that discipline, some trace of which re-

mained among the Gentiles. But what had been preserved under the Law Christ has

conveyed to us, because we hold the same rank with the ancient fathers. For it was

not the intention of Christ to send his disciples to the synagogue, which, while it will-

ingly cherished in its bosom disgraceful filth, excommunicated the true and sincere

worshippers of God; but he reminded us that the order, which had been formerly

established in a holy manner under the Law, must be maintained in his Church.

Let him be to thee as a heathen and a publican. What is here added as to heathens

and publicans confirms the interpretation which I have given. For heathens and

publicans having been at that time regarded by the Jews with the greatest hatred

and detestation, he compares to them unholy and irreclaimable men, who yield to

no admonitions. Certainly he did not intend to enjoin them to avoid the society of

heathens, of whom the Church was afterwards composed; nor is there any reason

at the present day why believers should shrink from associating with publicans. But

in order that he might be more easily understood by the ignorant, Christ borrowed a

mode of expression from what was then customary among his nation; 1168 and the

meaning is, that we ought to have no intercourse with the despisers of the Church

till they repent.

18. What things soever you shall bind. He now repeats the same words which he

had formerly used, (Matthew 16:19,) but in a different sense; for there he intended

to maintain their authority in doctrine, but here he appoints discipline, which is an

appendage to doctrine. There Christ declared that the preaching of the Gospel would

not be without effect, but that the odor of it would either be life-giving or deadly, (2

Corinthians 2:15,16:) here he affirms that, though wicked men ridicule the judgment

of the Church, it will not be ineffectual. We must attend to this distinction, that there

our Lord's discourse relates to the preached word, but here to public censures and

discipline. Let the reader go to that passage for the import of the metaphor, binding

and loosing. 1169

The substance of it is this: Whoever, after committing a crime, humbly confesses

his fault, and entreats the Church to forgive him, is absolved not only by men, but

by God himself; and, on the other hand, whoever treats with ridicule the reproofs

and threatenings of the Church, if he is condemned by her, the decision which men

1167"Ne devoycnt estre receus a participer aux choses sacrees appartenantes au sarvice de Dieu;" — "ought not to be admitted to take part in the sacred things belonging to the service of God."

1168"A use d'un terme convenable a la coustume du pays;" — "used a term in accordance with the custom of the country."

1169See page 293 of this volume.

JOHN CALVIN

have given will be ratified in heaven. If it be objected, that in this way God is made a

sort of petty judge, who concurs in the sentence of mortal men, the reply is at hand.

For when Christ maintains the authority of his Church, he does not diminish his own

power or that of his Father, but, on the contrary, supports the majesty of his word.

As in the former case (Matthew 16:19) he did not intend to confirm indiscriminately

every kind of doctrine, but only that which had proceeded out of his mouth, so neither

does he say in this place that every kind of decision will be approved and ratified,

but only that in which he presides, and that too not only by his Spirit, but by his

word. Hence it follows, that men do no injury to the authority of God, when they

pronounce nothing but what comes from his mouth, and only endeavor faithfully to

execute what he has commanded. For, though Christ alone is the Judge of the world,

yet he chooses to have ministers to proclaim his word. 1170 Besides, he wishes that

his own decision should be pronounced by the Church; and thus he takes nothing

from his own authority by employing the ministry of men, but it is Himself alone that

looses and binds.

But here a question arises. Since the Church endures many hypocrites, and like-

wise absolves (or looses) many whose professions of repentance are hypocritical,

does it follow that such persons will be absolved (or loosed) in heaven? I reply, the

discourse is addressed to those only who are truly and sincerely reconciled to the

Church. For Christ, wishing to administer comfort to trembling consciences, and to

relieve them from fear, declares that any who may have offended are freed from guilt

in the sight of God, provided that they be reconciled to the Church. For he has ap-

pointed this as the pledge of heavenly grace, which has no reference to hypocrites,

who pervert the proper use of reconciliation, but awakens in the godly no ordinary

confidence, when they hear that their sins are blotted out before God and angels, as

soon as they have obtained forgiveness from the Church.

In the other clause, Christ's meaning is not at all ambiguous; for, since obstinate

and haughty men are strongly inclined to despise the decision of the Church on this

pretense, that they refuse to be subject to men — as wicked profligates often make

bold appeals to the heavenly tribunal 1171 — Christ, in order to subdue this obstinacy

by terror, threatens that the condemnation, which is now despised by them, will be

ratified in heaven. He encourages his followers, at the same time, to maintain proper

severity, and not to yield to the wicked obstinacy of those who reject or shake off

discipline. 1172

Hence, too, we may see how absurdly the Papists torture this passage to cloak ev-

ery species of tyranny. That the right of excommunication is granted to the Church

is certain, and is acknowledged by every person of sound judgment; but does it fol-

1170"Il vent toutesfois cependant que les ministres soyent ambassadeurs pour porter et publier sa parole;" — "yet he wishes that ministers should be ambassadors to carry and publish his word."

1171"Comme souventesfois on verra de meschans garnemens sans crainte de Dieu, qui diront tout haut et hardiment qu'ils appellent au jugement celeste;" — "as we shall often see wicked profligates without the fear of God, who will quite loudly and boldly say that they appeal to the heavenly tribunal."

1172"Qui reietteront la discipline, et n'y voudront ployer le col;" — "who will reject discipline, and will refuse to bend the neck to it."

HARMONY OF THE EVANGELISTS

low that any individual, even though not called by the Church, but elected 1173 by a

mitered and disguised beast, shall at his own caprice throw out the useless squibs

of excommunications? 1174 On the contrary, it is evident that the lawful govern-

ment of the Church is committed to elders, and not only to the ministers of the word,

but to those also who, taken from among the people, have been added to them for

the superintendence of morals. And yet, not satisfied with this impudence, they en-

deavor even to prove from this passage that we must bear all the burdens which

they shall impose. I do not mention that the power which has been granted to the

Church is basely seized and carried off by those outrageous enemies of the Church;

and I only mention that, since Christ speaks only about correcting offenders, those

who by their laws ensnare souls are chargeable with not less folly than wickedness

in abusing this passage. Of the same stamp is their defense of their auricular con-

fession on this pretense; for if Christ intended that those who by their own fault had

been brought even to a public sentence should be reconciled to the Church, he does

not therefore lay an obligations 1175 on every individual to pour his sins into the ear

of the priest. But their fooleries are so ridiculous, that it is unnecessary to spend any

longer time in refuting them.

19. Again I say to you. He confirms the former statement; for not only will God

bestow the spirit of wisdom and prudence on those who ask it, but he will also provide

that not one thing which they shall do according to his word shall want its power

and effect. By uniting agreement with prayer, he reminds us with what moderation

and humility believers ought to conduct themselves in all religious acts. 1176 The

offender must be admonished, and, if he does not receive correction, he must be

excommunicated. Here it is not only necessary to ask counsel at the sacred mouth

of God, so that nothing may be determined but by his word, but it is proper at the

same time to begin with prayer. Hence appears more clearly what I have formerly

stated, that men are not allowed the liberty of doing whatever they please, 1177

but that God is declared to have the sole claim to the government of the Church,

so that he approves and ratifies the decisions of which he is himself the Author.

Meanwhile, when believers assemble, they are taught to unite their prayers and to

pray in common, not only to testify the unity of faith, but that God may listen to

the agreement of them all. So then, as God frequently promises in other passages

that he will graciously listen to the private requests of each individual, so here Christ

makes a remarkable promise to public prayers, in order to invite us more earnestly

to the practice of them.

20. For where two or three are assembled in my name. This promise is more

extensive than the former; for the Lord declares that he will be present,

wherever two or three are met together in his name,

to guide them by his counsel, (Psalm 73:24,)

1173"Mais estant cree et ordonne;" — "but being created and appointed." 1174"Et les face peter pour faire peur a qui bon luy semble;" — "and make them crack to frighten whomsoever he pleases."

1175"Il ne s'ensuit pas pourtant qu'il ait impose loy." 1176"En tous actes concernans la service et la parolle de Dieu;" — "in all acts relating to the service and the word of God."

1177"Tout ce que bon leur semble;" — "whatever they think right."

JOHN CALVIN

and to conduct to a prosperous result whatever they shall undertake. There is

therefore no reason to doubt that those who give themselves up to his direction will

derive most desirable advantage from his presence. And since it is an invaluable

blessing to have Christ for our director in all our affairs, to bless our deliberations

and their results; and since, on the other hand, nothing can be more miserable than

to be deprived of his grace, this promise ought to add no small excitement to us

to unite with each other in piety and holiness. 1178 For whoever either disregards

the holy assemblies, or separates himself from brethren, and takes little interest in

the cultivation of unity, by this alone makes it evident that he sets no value on the

presence of Christ.

But we must take care, first of all, that those who are desirous to have Christ

present with them shall assemble in his name; and we must likewise understand

what is the meaning of this expression; for we perceive how ungodly men falsely

and impudently, as well as wickedly, cover their conspiracies with his sacred name.

If therefore we do not wish to expose Christ to their ridicule, and at the same time to

overturn what he has here promised, we must know first of all what is meant by this

phrase. It means that those who are assembled together, laying aside every thing

that hinders them from approaching to Christ, shall sincerely raise their desires to

him, shall yield obedience to his word, and allow themselves to be governed by the

Spirit. Where this simplicity prevails, there is no reason to fear that Christ will not

make it manifest that it was not in vain for the assembly to meet in his name

In this is displayed the gross ignorance of the Papists, who exclaim that Councils

could not err, and that all ought to abide by their decisions, because, as often as

two or three are assembled in the name of Christ, he is in the midst of them. But we

ought first of all to inquire whether those persons, as to whose faith, and doctrine,

and dispositions, we are in doubt, were assembled in the name of Christ. When the

Papists leave out or perplex this matter, who does not see that they dexteroasly

confound the distinction between holy and profane assemblies, so that the power

of doing any thing is taken from the Church and conveyed to the sworn enemies

of Christ? Let us therefore know that none but the pious worshippers of God, who

sincerely seek Christ, are encouraged to entertain the confident hope that he will

never leave them. Disregarding the bastard and abortive Councils, which out of

their own head have woven a web, let Christ alone, with the doctrine of his Gospel,

be always exalted amongst us.

1178"A nous lier les uns avec les autres en toute sainctete et crainte de Dieu;" — "to link ourselves with each other in all holiness and fear of God."

Matthew 18:21-35 Luke 17:4

Matthew 18:21-35

Luke 17:4

21. Then Peter approaching him said, Lord, how often shall my brother offend

against me, and I forgive him? Till seven times? 22. Jesus saith to him, I say not

to thee till seven times, but till seventy times seven. 23. Therefore the kingdom of

heaven is compared to a king, who wished to make a reckoning with his servants. 24.

And when he had begun to reckon, one was brought to him who owed ten thousand

talents. 25. But as he was unable to pay, his master commanded him to be sold,

and his wife and children, and all that he had, and payment to be made. 26. And

that servant falling down, entreated him, saying, Master, have patience with me,

and I will pay thee all. 27. And his master, pitying that servant, forgave him, and

acquitted him of the debt. 28. But that servant, having gone out, found one of his

fellow-servants, who owed him a hundred pence: and laying hands on him, saying,

Pay me what thou owest. 29. And his fellow-servant, fallind down, entreated him,

saying, Have patience with me, and I will pay thee all. 30. But he would not, but

went out, and threw him into prison, till he should pay the debt. 31. And when

his fellow-servants saw what was done, they were deeply grieved, and came, and

related to their master all that had been done. 32. Then his master called him, and

said to him, Wicked servant, I forgave thee all that debt, because thou didst implore

me: 33. Oughtest not thou also to pity thy fellow-servant, even as I pitied thee? 34.

And his master, being enraged, delivered him to the tormentors, till he should pay

all that he owed him. 35. So likewise shall my heavenly Father do to you, if you

forgive not every one his brother from your hearts their offenses.

4. And if seven times in a day he shall offend against thee, and seven times in a

day he shall turn to thee, saying, I repent, forgive him.

Matthew 18:21. Lord, how often shall my brother offend against me? Peter

made this objection according to the natural feelings and disposition of the flesh.

It is natural to all men to wish to be forgiven; and, therefore, if any man does not

immediately obtain forgiveness, he complains that he is treated with sternness and

JOHN CALVIN

cruelty. But those who demand to be treated gently are far from being equally gentle

towards others; and therefore, when our Lord exhorted his disciples to meekness,

this doubt occurred to Peter: "If we be so strongly disposed to grant forgiveness,

what will be the consequence, but that our lenity shall be an inducement to offend?" 1179 He asks, therefore, if it be proper frequently to forgive offenders; for, since the

number seven is taken for a large number, the force of the adverb, ({ἑπτάκις}) seven

times, is the same as if he had said, "How long, Lord, dost thou wish that offenders

be received into favor? for it is unreasonable, and by no means advantageous, that

they should, in every case, find us willing to be reconciled." But Christ is so far from

yielding to this objection, that he expressly declares that there ought to be no limit

to forgiving; 1180 for he did not intend to lay down a fixed number, but rather to

enjoin us never to become wearied.

Luke differs somewhat from Matthew; for he states the command of Christ to be

simply, that we should be prepared to forgive seven times; but the meaning is the

same, that we ought to be ready and prepared to grant forgiveness not once or

twice, but as often as the sinner shall repent There is only this difference between

them, that, according to Matthew, our Lord, in reproving Peter for taking too limited a

view, employs hyperbolically a larger number, which of itself is sufficient to point out

the substance of what is intended. For when Peter asked if he should forgive seven

times, it was not because he did not choose to go any farther, but, by presenting

the appearance of a great absurdity, to withdraw Christ from his opinion, as I have

lately hinted. So then he who shall be prepared to forgive seven times will be willing

to be reconciled as far as to the seventieth offense.

But the words of Luke give rise to another question; for Christ does not order us to

grant forgiveness, till the offender turn to us and give evidence of repentance. 1181

I reply, there are two ways in which offenses are forgiven. If a man shall do me an

injury, and I, laying aside the desire of revenge, do not cease to love him, but even

repay kindness in place of injury, though I entertain an unfavorable opinion of him,

as he deserves, still I am said to forgive him. For when God commands us to wish

well to our enemies, He does not therefore demand that we approve in them what He

condemns, but only desires that our minds shall be purified from all hatred. In this

kind of pardon, so far are we from having any right to wait till he who has offended

shall return of his own accord to be reconciled to us, that we ought to love those

who deliberately provoke us, who spurn reconciliation, and add to the load of former

offenses. A second kind of forgiving is, when we receive a brother into favor, so as

to think favorably respecting him, and to be convinced that the remembrance of his

offense is blotted out in the sight of God. And this is what I have formerly remarked,

1179"Incitera les autres a mal faire, et a nous offenser;" — "shall induce others to do ill, and to offend us."

1180"Mais tant s'en faut que Christ ait esgard a ceste objection pour lascher quelque chose de son dire, que mesmes il dit notamment et expressement que sans fin ne terme on doit tousiours pardonner;" — "but so far was Christ from paying regard to that objection, to extenuate any thing that he had said, that he even says plainly and expressly, that without end or limit we must always forgive."

1181In the French copy he adds: — "Car il semble par ce moyen qu'il commande aux siens de tenir leur coeur contre les pervers, et leur refuser pardon;" — "for it appears in this way that he commands his followers to shut their heart against the obstinate, and to refuse them pardon."

HARMONY OF THE EVANGELISTS

that in this passage Christ does not speak only of injuries which have been done to us,

but of every kind of offenses; for he desires that, by our compassion, we shall raise

up those who have fallen. 1182 This doctrine is very necessary, because naturally

almost all of us are peevish beyond measure; and Satan, under the pretense of

severity, drives us to cruel rigor, so that wretched men, to whom pardon is refused,

are swallowed up by grief and despair.

But here another question arises. As soon as a man by words makes profession

of repentance, are we bound to believe him? Were this done, we must of necessity

go willingly and knowingly into mistake; for where will be discretion, if any man may

freely impose on us, even to the hundredth offense? I answer, first, the discourse

relates here to daily faults, in which every man, even the best, needs forgiveness. 1183 Since, then, amidst such infirmity of the flesh, our road is so slippery, and

snares and attacks so numerous what will be the consequence if, at the second or

third fall, the hope of forgiveness is cut off? We must add, secondly, that Christ does

not deprive believers of the exercise of judgment, so as to yield a foolish readiness

of belief to every slight expression, but only desires us to be so candid and merciful,

as to stretch out the hand to offenders, provided there be evidence that they are

sincerely dissatisfied with their sins. For repentance is a sacred thing, and therefore

needs careful examination; but as soon as the offender gives probable evidence of

conversion, Christ desires that he shall be admitted to reconciliation, lest, on being

repulsed, he lose courage and fall back.

Thirdly, It must be observed that, when any man, through his light and unsteady

behavior, has exposed himself to suspicion, we may grant pardon when he asks it,

and yet may do so in such a manner as to watch over his conduct for the future,

that our forbearance and meekness, which proceed from the Spirit of Christ, may

not become the subject of his ridicule. For we must observe the design of our Lord

himself, that we ought, by our gentleness, to assist those who have fallen to rise

again. And certainly we ought to imitate the goodness of our heavenly Father, who

meets sinners at a distance to invite them to salvation. Besides, as repentance is a

wonderful work of the Spirit, and is the creation of the new man, if we despise it, we

offer an insult to God himself.

23. The kingdom of heaven is compared. As it is difficult to bend us to mercy, and

as we are quickly seized with weariness, particularly when we have to bear with many

faults of brethren, our Lord confirms this doctrine by a most appropriate parable, the

substance of which is, that those who will not yield to pardon the faults of brethren

judge very ill for themselves, and subject themselves to a very hard and severe

law; for they will find God to be equally stern and inexorable towards themselves.

There are three parts in which the resemblance mainly consists; for the master is

contrasted with the servant, the large sum of money with small or ordinary sums,

and extraordinary kindness with extreme cruelty. By attending to these three points,

it will be easy to ascertain Christ's meaning; for what are we, if we are compared

with God? And how large is the sum which every one of us owes to God? Lastly, how

1182"Ceux qui sont cheus et ont failli;" — "those who are fallen and have transgressed." 1183"Esquelles les plus parfaits mesmes ont besoin d'estre supportez, et qu'on leur pardonner;" — "which even the most perfect need to be borne with and forgiven."

JOHN CALVIN

inconsiderable are the offenses, with which brethren are chargeable towards us, if

we take into account our obligation to God? How ill then does that man deserve

the compassion of God, who, though oppressed with an immense load, implacably

refuses to forgive even the smallest offenses to men like himself? So far as regards

the words, the kingdom of heaven here denotes the spiritual condition of the Church;

as if Christ had said, that the state of matters between God and men, in regard to the

soul and the nature of spiritual life, is the same as between an ordinary or earthly

master and his servants, in regard to money and the affairs of the present life.

25. His master ordered him to be sold. It would be an idle exercise of ingenuity to

examine here every minute clause. For God does not always display severity at first,

till, constrained to pray, we implore pardon, but rather meets us with undeserved

goodness. But Christ only shows what will become of us, if God shall treat us with

the utmost severity; and again, if He shall choose to demand from us what we owe,

how necessary it is for us to betake ourselves to prayer, because this is the only

refuge that remains for transgressors. We must also attend to the wide difference of

the sums; for, since one talent is worth more than a hundred pence, what proportion

will a hundred pence bear to ten thousand talents?

31. When his fellow-servants saw what was done. Though we ought not to search

for mystery in these words — because they contain nothing but what nature teaches,

and what we learn by daily experience — we ought to know that the men who live

among us will be so many witnesses against us before God; for it is impossible but

that cruelty shall excite in them displeasure and hatred, more especially, since every

man is afraid that what he sees done to others will fall upon his own head. As to the

clause which immediately follows, it is foolish to inquire how God punishes those sins 1184 which he has already forgiven; for the simple meaning is this: though he offers

mercy to all, yet severe creditors, from whom no forgiveness can be obtained, are

unworthy of enjoying it.

34. Delivered him to the tormentors, till he should pay all that he owed. The

Papists are very ridiculous in endeavoring to light the fire of purgatory by the word

till; for it is certain that Christ here points out not temporal death, by which the

judgment of God may be satisfied, but eternal death.

1184"Comment il est possible que Dieu punisse;" — "how it is possible for God to punish."

Matthew 17:24-27

24. And when they came to Capernaum, those who received the didrachma came

to Peter, and said, Does not your Master pay the didrachma? 25. He saith, Yes. And

when he came into the house, Jesus anticipated him, saying, What thinkest thou,

Simon? From whom do the kings of the earth receive tribute or custom? From their

own children, or from strangers? 26. Peter saith to him, From strangers. Jesus saith

to him, Then are the children free. 27. But that we may not offend them, go thou to

the sea, throw a hook, and take that fish which cometh first up; and when thou hast

opened its mouth, thou wilt find a stater: take that, and give it for me and for thee.

Matthew 17:24. And when they came to Capernaum. We must attend, first of

all, to the design of this narrative; which is, that Christ, by paying tribute of his own

accord, declared his subjection, as he had taken upon him the form of a servant,

(Philippians 2:7,) but at the same time showed, both by words and by the miracle,

that it was not by obligation or necessity, but by a free and voluntary submission,

that he had reduced himself so low that the world looked upon him as nothing more

than one of the common people. This was not a tax which was wont to be demanded

on crossing the sea, 1185 but an annual tribute laid individually on every man among

the Jews, so that they paid to tyrants what they were formerly in the habit of paying

to God alone. For we know that this tax was imposed on them by the Law, that,

by paying every year half a stater, (Exodus 30:13,) they might acknowledge that

God, by whom they had been redeemed, was their supreme King. When the kings

of Asia appropriated this to themselves, the Romans followed their example. Thus

the Jews, as if they had disowned the government of God, paid to profane tyrants

the sacred tax required by the Law. But it might appear unreasonable that Christ,

when he appeared as the Redeemer of his people, should not himself be exempted

from paying tribute To remove that offense, he taught by words, that it was only by

his will that he was bound; and he proved the same thing by a miracle, for he who

1185"Les didrachmes, dont est yci parle, n'estoit pas un peage qu'on payast a passer d'un coste en autre de la mer;" — "The didrachma, which are here spoken of, were not a custom paid on crossing from one side of the sea to the other."

JOHN CALVIN

had dominion over the sea and the fishes might have released himself from earthly

government. 1186

Doth not your Master pay? Some think that the collectors of the tribute intended

to throw blame on Christ, as if he were claiming exemption from the common law.

For my own part, as men of that class are insolent and abusive, I interpret these

words as having been spoken by way of reproach. It was customary for every man

to be enrolled in his own city; but we know that Christ had no fixed habitation in one

place. Those people therefore inquire if he be exempted from the law on the ground

of his frequent removals from place to place. 1187

25. He saith, Yes. Peter's reply contains a modest excuse 1188 to satisfy them:

"he will pay," 1189 says he; from which we infer that Christ had formerly been accus-

tomed to pay, for Peter promises it as a thing about which there was no doubt. That

they address him rather than the other disciples was, as I conjecture, because Christ

lived with him; for if all had occupied the same habitation, the demand would have

been made on all alike. It is therefore very ridiculous in the Papists, on so frivolous a

pretense, to make Peter a partner in the dignity of Christ. "He chose him (they say)

to be his vicar, and bestowed on him equal honors, by making him equal to himself

in the payment of tribute." But in this way they will make all swine-herds vicars of

Christ, for they paid as much as he did. And if the primacy of Peter was manifested

in the paying of tribute, whence comes that exemption which they claim for them-

selves? But this is the necessary result of the shameful trifling of those who corrupt

Scripture according to their own fancy.

What thinkest thou, Simon? In this Christ gave a proof of his Divinity, by showing

that nothing was unknown to him. But what is the object of his discourse? Is it

to exempt himself and his followers from subjection to the laws? Some explain it

thus, that Christians have a right to be exempted, but that they voluntarily subject

themselves to the ordinary government, because otherwise human society cannot

be maintained. To me, however, the meaning appears to be more simple; for there

was danger lest the disciples might think that Christ had come in vain, because, by

paying tribute cut off the hope of deliverance; and therefore he simply affirms that

he pays tribute, solely because he voluntarily refrains from exercising his right and

power. Hence it is inferred that this takes nothing from his reign. But why does he not

openly claim his right? It is because his kingly power was unknown to the collectors

of the tribute. For, though his kingdom be spiritual, still we must maintain, that as he

is the only Son of God, he is also the heir of the whole world, so that all things ought

to be subject to him, and to acknowledge his authority. The meaning, therefore, is,

that God has not appointed kings, and established governments over mankind, in

such a manner as to place him who is the Son in the same rank indiscriminately with

others, but yet that, of his own accord, he will be a servant along with others, till the

1186"Pouvoit bien, s'il eust voulu, s'exempter de la suiection des princes terriens;" — "might easily, if he had chosen, have exempted himself from subjection to earthly princes."

1187"Si par ce moyen qu'il est maintenant ci, maintenant la, il faudra qu'il eschappe sans rien payer;" — "if, because he is sometimes here, and sometimes there, he must escape without paying anything."

1188"Une excuse bien modeste et honneste;" — "a very modest and civil excuse." 1189"Oui, (dit-il,) il payera;" — "Yes, (says he,) he will pay."

HARMONY OF THE EVANGELISTS

glory of his kingdom be displayed.

The Pope has not less foolishly than successfully abused this passage to exempt

his clergy from the laws; as if the shaving of the head made them sons of God, and

exempted them from tributes and taxes. But nothing else was intended by Christ

than to claim for himself the honor of a King's Son, so as to have at least a home

privileged and exempted from the common law. And therefore it is also highly foolish

in the Anabaptists to torture these words for overturning political order, since it is

more than certain, that Christ does not say any thing about a privilege common to

believers, but only draws a comparison from the sons of kings, who, together with

their domestics, are exempted. 1190

27. Throw a hook. Though I acknowledge that Christ had not always full coffers,

yet I think that he was not compelled by poverty to give this order to Peter, but that

he did so in order to prove by a miracle, that he had a more extensive dominion than

all earthly kings, since he had even fishes for his tributaries. And we do not read

that this was done more than once, because one proof was enough for his whole

life. Thou wilt find a stater. A stater was of the same value as a shekel, namely, four

drachms or two didrachma. 1191

1190"Lesquels sont exempts de tous imposts, eux et leurs domestiques;" — "who are exempted from all taxes, they and their domestics."

1191The didrachmon weighed two drachms, and the stater, which weighed two didrachma, or four drachms, was worth about two shillings and sixpence of our money. — Ed.

Matthew 19:1-2; Mark 9:38-40, 10:1; Luke 9:49-56

MaTTHEW 19:1-2; Mark 9:38-40, 10:1; Luke 9:49-56

Matthew 19:1-2

Mark 9:38-40

Luke 9:49-56

1. And it happened, when Jesus had finished these discourses, he departed from

Galilee, and came into the coasts of Judea beyond Jordan. 2. And great multitudes

followed him, and he cured them there.

38. And John answered him, saying, Master, we saw one casting out devils in

thy name, and he followeth not us; and we forbade him, because he followeth him,

because he followeth not us. 39. And Jesus said, Forbid him not; for there is no man

who, if he has performed a miracle in my name, can easily speak evil of me. 40. For

he who is not against us is for us.

Mark 10:1

1. And when he had risen thence, he came into the coasts of Judea, through

the district which is beyond Jordan. And again the multitudes assemble to him, and

again he taught them, as he was accustomed.

49. And John answering said, Master, we saw one casting out devils in thy name;

and we forbade him, because he followeth not with us. 50. And Jesus said to him,

Forbid him not; for he who is not against us is for us. 51. And it happened, when the

days of his being received up were in course of being fulfilled, and he set his face

steadfastly to go to Jerusalem. 52. And he sent messengers before his face; and

they went and entered into a town of the Samaritans, to make ready for him: 53.

And they did not receive him, because his face was as if he were going to Jerusalem. 1192 54. And when his disciples James and John saw it, they said, Lord, wilt thou that

we command fire to come down from heaven, and consume them, even as Elijah

did? 55. And Jesus, turning, rebuked them, saying, You know not of what spirit you

are. 56. For the Son of man is not come to destroy men's lives, but to save them.

And they went into another village.

Mark 9:38. Master, we saw one. Hence it is evident that the name of Christ was

1192"Pourtant que sa face estoit tournee pour aller en Ierusalem;" — "because his face was turned to go to Jerusalem."

HARMONY OF THE EVANGELISTS

at that time so celebrated, that persons who were not of the number of his intimate

disciples used that name, or perhaps even abused it, for I will not venture to avouch

any thing on this point as certain. It is possible that he who is here mentioned had

embraced the doctrine of Christ, and betaken himself to the performance of miracles

with no bad intention; but as Christ bestowed this power on none but those whom

he had chosen to be heralds of his Gospel, I think that he had rashly taken, or rather

seized upon, this office. Now though he was wrong in making this attempt, and in

venturing to imitate the disciples without receiving a command to do so, yet his

boldness was not without success: for the Lord was pleased, in this way also, to

throw luster around his name, 1193 as he sometimes does by means of those of

whose ministry he does not approve as lawful. It is not inconsistent with this to

say, that one who was endued with special faith followed a blind impulse, and thus

proceeded inconsiderately to work miracles.

I now come to John and his companions. They say that they forbade a man to

work miracles Why did they not first ask whether or not he was authorized? For now

being in a state of doubt and suspense, they ask the opinion of their Master. Hence

it follows, that they had rashly taken on themselves the right to forbid; and therefore

every man who undertakes more than he knows that he is permitted to do by the

word of God is chargeable with rashness. Besides, there is reason to suspect the

disciples of Christ of ambition, because they are anxious to maintain their privilege

and honor. For how comes it that they all at once forbid a man who is unknown to

them to work miracles, but because they wish to be the sole possessors of this right?

For they assign the reason, that he followeth not Christ; as much as to say, "He is

not one of thy associates, as we are: why then shall he possess equal honor?"

39. Forbid him not. Christ did not wish that he should be forbidden; not that he

had given him authority, or approved of what he did, or even wished his disciples

to approve of it, but because, when by any occurrence God is glorified, we ought

to bear with it and rejoice. Thus Paul, (Philippians 1:18,) though he disapproves

of the dispositions of those who used the Gospel as a pretense for aggrandizing

themselves, yet rejoices that by this occurrence the glory of Christ is advanced. We

must attend also to the reason which is added, that it is impossible for any man who

works miracles in the name of Christ to speak evil of Christ, and therefore this ought

to be reckoned as gain; for hence it follows, that if the disciples had not been more

devoted to their own glory than anxious and desirous to promote the glory of their

Master, they would not have been offended when they saw that glory heightened

and enlarged in another direction. And yet Christ declares that we ought to reckon

as friends those who are not open enemies.

40. For he who is not against us is for us. He does not enjoin us to give a loose

rein to rash men, and to be silent while they intermeddle with this and the other

matter, according to their own fancy, and disturb the whole order of the Church: for

such licentiousness, so far as our calling allows, must be restrained. He only affirms

that they act improperly, who unseasonably prevent the kingdom of God from being

advanced by any means whatever. And yet he does not acknowledge as his disciples,

1193"Pour avancer la gloire de son nom;" — "to advance the glory of his name."

JOHN CALVIN

or reckon as belonging to his flock, those who hold an intermediate place between

enemies and friends, but means that,. so far as they do no harm, they are useful

and profitable: for it is a proverbial saying, which reminds us that we ought not to

raise a quarrel till we are constrained.

Luke 9:51. While the days of his being received up, etc. Luke alone relates this

narrative, which, however, is highly useful on many accounts. For, first, it describes

the divine courage and firmness of Christ 1194 in despising death; secondly, what

deadly enmities are produced by differences about religion; thirdly, with what head-

long ardor the nature of man is hurried on to impatience; next, how ready we are to

fall into mistakes in imitating the saints; and, lastly, by the example of Christ we are

called to the exercise of meekness. The death of Christ is called his being received

up, ({ἀνάληψις}) not only because he was then withdrawn from the midst of us, 1195

but because, leaving the mean prison of the flesh, he ascended on high.

52. And he sent messengers. It is probable that our Lord was, at that time,

attended by a great multitude of followers; for the messengers were not sent to

prepare a splendid banquet, or to select some magnificent palace, but only to tell

that a vast number of guests were approaching. They again, when excluded and

repulsed, wait for their Master. Hence, too, we learn, what I remarked in the second

place, 1196 that when men differ among themselves about the doctrines of religion,

they readily break out into hatred of each other; for it was an evidence of very bitter

hatred to withhold food from the hungry, and lodging from those who were fatigued.

But the Samaritans have such a dislike and enmity at the Jewish religion, that they

look upon all who follow it as unworthy of any kindness. Perhaps, too, they were

tormented with vexation at being despised; for they knew that their temple was

detested by the Jews as profane, and that they were considered to be spurious and

corrupt worshippers of God. But as the superstition once admitted kept so firm a

hold of them, they strove, with wicked emulation, to maintain it to the last. At length

the contention grew so hot, that it consumed both nations in one conflagration; for

Josephus assures us that it was the torch which kindled the Jewish war. Now though

Christ might easily have avoided that dislike, he chooses rather to profess himself

to be a Jew, than by an indirect denial to procure a lodging.

53. He steadfastly set his face. By this expression Luke has informed us that

Christ, when he had death before his eyes, rose above the fear of it, and went for-

ward to meet it; but, at the same time, points out that he had a struggle, and that,

having vanquished terror, 1197 he boldly presented himself to die. For if no dread,

no difficulty, no struggle, no anxiety, had been present to his mind, what need was

there that he should set his face steadfastly? 1198 But as he was neither devoid of

1194"La magnanimite et constance admirable de Iesus Christ;" — "the wonderful magnanimity and firmness of Jesus Christ."

1195"Non pas seulement pource qu il a lors este enleve et comme retranche du milieu des hommes;" — "not only because he was then raised up, and, as it were, withdrawn from the midst of men."

1196See our Author's observations above on Luke 9:51. 1197"Estans victorieux par dessus ceste frayeur naturelle;" — "being victorious over that natural dread."

1198"Quel besoin estoit il qu'il prinst sa resolution, et par maniere de dire s'obstinast en soymesme?" — "What need was there that he should take his resolution, and, so to speak, persist

HARMONY OF THE EVANGELISTS

feeling, nor under the influence of foolish hardihood, he must have been affected

by the cruel and bitter death, or rather the shocking and dreadful agony, which he

knew would overtake him from the rigorous judgment of God; and so far is this from

obscuring or diminishing his glory, that it is a remarkable proof of his unbounded

love to us; for laying aside a regard to himself that he might devote himself to our

salvation, through the midst of terrors he hastened to death, the time of which he

knew to be at hand.

54. And when His disciples James and John saw it. The country itself had perhaps

suggested to them the desire of thundering immediately against the ungodly; for

it was there that Elijah had formerly destroyed, by a fire from heaven, the king's

soldiers who had been sent to apprehend him, (2 Kings 1:10.) It therefore occurred

to them that the Samaritans, who so basely rejected the Son of God, were at that

time devoted to a similar destruction. And here we see to what we are driven by a

foolish imitation 1199 of the holy fathers. James and John plead the example of Elijah,

but they do not consider how far they differ from Elijah; they do not examine properly

their own intemperate zeal, nor do they look at the calling of God. Under a pretext

equally plausible did the Samaritans cloak their idolatry, our fathers worshipped in

this mountain, (John 4:20.) But both were in the wrong; for, neglecting the exercise of

judgment, they were apes rather than imitators of the holy fathers. Now though it is

doubtful whether they think that they have the power in their own hand, or ask Christ

to give it to them, I think it more probable that, elated with foolish confidence, they

entertain no doubt that they are able to execute vengeance, provided that Christ

give his consent.

55. You know not of what spirit you are By this reply he not only restrained the

unbridled fury of the two disciples, but laid down a rule to all of us not to indulge our

temper. For whoever undertakes any thing, ought to be fully aware that he has the

authority and guidance of the Spirit of God, and that he is actuated by proper and

holy dispositions. Many will be impelled by the warmth of their zeal, but if the spirit

of prudence be wanting, their ebullitions end in foam. Frequently, too, it happens,

that the impure feelings of the flesh are mingled with their zeal, and that those who

appear to be the keenest zealots for the glory of God are blinded by the private

feelings of the flesh. And therefore, unless our zeal be directed by the Spirit of God,

it will be of no avail to plead in our behalf, that we undertook nothing but from proper

zeal. But the Spirit himself will guide us by wisdom and prudence, that we may do

nothing contrary to our duty, or beyond our calling, nothing, in short, but what is

prudent and seasonable; and, by removing all the filth of the flesh, he may impart to

our minds proper feelings, that we may desire nothing but what God shall suggest.

Christ likewise blames his disciples because, though they are widely distant from the

spirit of Elijah, 1200 they rashly take upon themselves to do what he did. For Elijah

executed the judgment of God, which had been committed to him by the Spirit; but

they rush to vengeance, not by the command of God, but by the movement of the

in his own mind?"

1199"Une folle et inconsideree imitation des saincts peres;" — "a foolish and ill-considered imitation of the holy fathers."

1200"De l'esprit et affection d'Elie;" — "from the spirit and disposition of Elijah."

JOHN CALVIN

flesh. And therefore the examples of the saints are no defense to us, unless the

same Spirit that directed them dwell in us.

Matthew 19:3-9; Mark 10:2-12

Matthew 19:3-9

Mark 10:2-12

3. And the Pharisees came to him, tempting him, and saying to him, Is it lawful

for a man to divorce his wife for any cause whatever? 4. Who answering said to

them, Have you not read, that he who made them at first, 1201 made them male and

female? 5. And he said, Therefore shall a man leave his father and mother, and be

joined to his wife; and they shall be one flesh. 6. Therefore now they are not two,

but one flesh: what God therefore hath joined, let not man separate. 7. They say to

him, Why then did Moses order to give a letter of divorcement, and send her away?

8. He said to them, Moses, for the hardness of your heart, permitted you to divorce

your wives; but at the beginning it was not so. 9. And I say to you, That whosoever

shall divorce his wife, except for fornication, and shall marry another, committeth

adultery; and whosoever shall marry her that is divorced committeth adultery.

2. And the Pharisees, coming to him, asked him, Is it lawful for a man to divorce

his wife? tempting him. 3. But he answering said to them, What did Moses command

you? 4. And they said, Moses permitted to write a letter of divorcement, and to send

her away. 5. And Jesus answering said to them, For the hardness of your heart he

wrote to you this commandment. 6. But at the beginning of the creation God made

them male and female. 7. For this reason shall a man leave his father and mother,

and cleave to his wife; 8. And they shall be one flesh: therefore now they are not

two, but one flesh. 9. What therefore God hath joined together let not man separate.

10. And in the house his disciples again asked him about the same subject. 11. And

he saith to them, Whososever shall divorce his wife, and marry another, committeth

adultery against her. 12. And if a woman shall divorce her husband, and shall be

married to another, she committeth adultery.

Matthew 19:3. And the Pharisees came to him, tempting him. Though the

Pharisees lay snares for Christ, and cunningly endeavor to impose upon him, yet

their malice proves to be highly useful to us; as the Lord knows how to turn, in a

1201"Qui feit l'homme des le commencement;" — "who made man from the beginning."

JOHN CALVIN

wonderful manner, to the advantage of his people all the contrivances of wicked

men to overthrow sound doctrine. For, by means of this occurrence, a question

arising out of the liberty of divorce was settled, and a fixed law was laid down as to

the sacred and indissoluble bond of marriage. The occasion of this quibbling was,

that the reply, in whatever way it were given, could not, as they thought, fail to be

offensive.

They ask, Is it lawful for a man to divorce his wife for any cause whatever? If

Christ reply in the negative, they will exclaim that he wickedly abolishes the Law;

and if in the affirmative, they will give out that he is not a prophet of God, but rather

a pander, who lends such countenance to the lust of men. Such were the calculations

which they had made in their own minds; but the Son of God, who knew how to take

the wise in their own craftiness, (Job 5:13,) disappointed them, sternly opposing

unlawful divorces, and at the same time showing that he brings forward nothing

which is inconsistent with the Law. For he includes the whole question under two

heads: that the order of creation ought to serve for a law, that the husband should

maintain conjugal fidelity during the whole of life; and that divorces were permitted,

not because they were lawful, but because Moses had to deal with a rebellious and

intractable nation.

4. Have you not read? Christ does not indeed reply directly to what was asked, but

he fully meets the question which was proposed; just as if a person now interrogated

about the Mass were to explain faithfully the mystery of the Holy Supper, and at

length to conclude, that they are guilty of sacrilege and forgery who venture either

to add or to take away any thing from the pure institution of the Lord, he would plainly

overturn the pretended sacrifice of the Mass. Now Christ assumes as an admitted

principle, that at the beginning God joined the male to the female, so that the two

made an entire man; and therefore he who divorces his wife tears from him, as it

were, the half of himself. But nature does not allow any man to tear in pieces his

own body.

He adds another argument drawn from the less to the greater. The bond of mar-

riage is more sacred than that which binds children to their parents. But piety binds

children to their parents by a link which cannot be broken. Much less then can the

husband renounce his wife. Hence it follows, that a chain which God made is burst

asunder, if the husband divorce his wife. 1202

Now the meaning of the words is this: God, who created the human race, made

them male and female, so that every man might be satisfied with his own wife, and

might not desire more. For he insists on the number two, as the prophet Malachi,

(2:15,)when he remonstrates against polygamy, employs the same argument, that

God, whose Spirit was so abundant that He had it in His power to create more, yet

made but one man, that is, such a man as Christ here describes. And thus from

the order of creation is proved the inviolable union of one husband with one wife.

If it be objected, that in this way it will not be lawful, after the first wife is dead, to

take another, the reply is easy, that not only is the bond dissolved by death, but the

1202"Que le mari qui se separe d'avecques sa femme rompt le lien dupuel Dieu estoit autheur;" — "that the husband, who separates from his wife, bursts the chain of which God was the author."

HARMONY OF THE EVANGELISTS

second wife is substituted by God in the room of the first, as if she had been one and

the same woman.

5. Therefore shall a man leave his father and mother. It is uncertain whether

Moses represents Adam or God as speaking these words; but it is of little conse-

quence to the present passage which of these meanings you choose, for it was

enough to quote the decision which God had pronounced, though it might have been

uttered by the mouth of Adam. Now he who marries a wife is not commanded ab-

solutely to leave his father; for God would contradict himself, if by marriage He set

aside those duties which He enjoins on children towards their parents; but when

a comparison is made between the claims, the wife is preferred to the father and

mother But if any man abandon his father, and shake off the yoke by which he is

bound, no man will own such a monster; 1203 much less will he be at liberty to dis-

solve a marriage.

And the two shall be one flesh. This expression condemns polygamy not less

than it condemns unrestrained liberty in divorcing wives; for, if the mutual union

of two persons was consecrated by the Lord, the mixture of three or four persons

is unauthorized. 1204 But Christ, as I stated a little ago, applies it in a different

manner to his purpose; namely, to show that whoever divorces his wife tears himself

in pieces, because such is the force of holy marriage, that the husband and wife

become one man. For it was not the design of Christ to introduce the impure and

filthy speculation of Plato, but he spoke with reverence of the order which God has

established. Let the husband and wife, therefore, live together in such a manner,

that each shall cherish the other in the same manner as if they were the half of

themselves. Let the husband rule, so as to be the head, and not the tyrant, of his

wife; and let the woman, on the other hand, yield modestly to his commands.

6. What God therefore hath joined. By this sentence Christ restrains the caprice of

husbands, that they may not, by divorcing their wives, burst asunder the sacred knot.

And as he declares that it is not in the power of the husband to dissolve the marriage,

so likewise he forbids all others to confirm by their authority unlawful divorces; for the

magistrate abuses his power when he grants permission to the husband to divorce

his wife. But the object which Christ had directly in view was, that every man should

sacredly observe the promise which he has given, and that those who are tempted,

by wantonness or wicked dispositions, to divorce, may reflect thus with themselves:

"Who, art thou that allowest thyself to burst asunder what God hath joined?" But

this doctrine may be still farther extended. The Papists, contriving for us a church

separated from Christ the Head, leave us an imperfect and mutilated body. In the

Holy Supper, Christ joined the bread and the wine; but they have dared to withhold

from all the people the use of the cup. To these diabolical corruptions we shall be at

liberty to oppose these words, What God hath joined let not man separate

7. Why then did Moses order? They had thought of this calumny, 1205 if, which

1203"Il n'y a celuy qui ne fust estonne d'un tel monstre;" — "there is no man who would not be astonished at such a monster."

1204"C'est un meslinge faux et pervers;" — "it is a false and wicked mixture." 1205"Ils avoyent songe ceste calomnie pour l'avoir toute preste;" — "they had thought of this calumny, to have it all ready."

JOHN CALVIN

was more probable, Christ should demand a proper cause to be shown in cases of

divorce; for it appears that whatever God permits by his law, whose will alone estab-

lishes the distinction between what is good or evil, is lawful. But Christ disarms the

falsehood and slander by the appropriate reply, that Moses permitted it on account

of their obstinacy, and not because he approved of it as lawful. And he confirms

his opinion by the best argument, because it was not so at the beginning. He takes

for granted that, when God at first instituted marriage, he established a perpetual

law, which ought to remain in force till the end of the world. And if the institution of

marriage is to be reckoned an inviolable law, it follows that whatever swerves from

it does not arise from its pure nature, but from the depravity of men.

But it is asked, Ought Moses to have permitted what was in itself bad and sinful?

I reply, That, in an unusual sense of the word, he is said to have permitted what he

did not severely forbid; 1206 for he did not lay down a law about divorces, so as to

give them the seal of his approbation, but as the wickedness of men could not be

restrained in any other way, he applied what was the most admissible remedy, that

the husband should, at least, attest the chastity of his wife. For the law was made

solely for the protection of the women, that they might not suffer any disgrace after

they had been unjustly rejected. Hence we infer, that it was rather a punishment

inflicted on the husbands, than an indulgence or permission fitted to inflame their

lust. Besides, political and outward order is widely different from spiritual govern-

ment. What is lawful and proper the Lord has comprehended under the ten words. 1207 Now as it is possible that many things, for which every man's conscience re-

proves and charges him, may not be called in question at a human tribunal, it is not

wonderful if those things are connived at by political laws.

Let us take a familiar instance. The laws grant to us a greater liberty of litigation

than the law of charity allows. Why is this? Because the right cannot be conferred

on individuals, unless there be an open door for demanding it; and yet the inward

law of God declares that we ought to follow what charity shall dictate. And yet there

is no reason why magistrates should make this an excuse for their indolence, if they

voluntarily abstain from correcting vices, or neglect what the nature of their office

demands. But let men in a private station beware of doubling the criminality of the

magistrates, by screening their own vices under the protection of the laws. For here

the Lord indirectly reproves the Jews for not, reckoning it enough that their stubborn-

ness was allowed to pass unpunished, if they did not implicate God as defending their

iniquity. And if the rule of a holy and pious life is not always, or in all places, to be

sought from political laws, much less ought we to seek it from custom.

9. But I say to you. Mark relates that this was spoken to the disciples apart, when

they had come into the house; but Matthew, leaving out this circumstance, gives it

as a part of the discourse, as the Evangelists frequently leave out some intermediate

occurrence, because they reckon it enough to sum up the leading points. There is

1206"Ie repond, Qu'a parler proprement, il ne l'a pas permis: mais d'autant qu'il ne l'a pas defendu estroittement, il est dit qu'il l'a permis;" — "I reply, That, strictly speaking, he did not permit it; but in so far as he did not strictly forbid it, he is said to have permitted it."

1207Where the English version gives the words, ten commandments, the phrase in the original Hebrew is, {{}הדברים{, עשרתthe ten words, (Exodus 34:28; Deuteronomy 4:13; 10:4.) — Ed

HARMONY OF THE EVANGELISTS

therefore no difference, except that the one explains the matter more distinctly than

the other. The substance of it is: though the Law does not punish divorces, which

are at variance with God's first institution, yet he is an adulterer who rejects his wife

and takes another. For it is not in the power of a man to dissolve the engagement of

marriage, which the Lord wishes to remain inviolate; and so the woman who occupies

the bed of a lawful wife is a concubine.

But an exception is added; for the woman, by fornication, cuts herself off, as

a rotten member, from her husband, and sets him at liberty. Those who search for

other reasons ought justly to be set at nought, because they choose to be wise above

the heavenly teacher. They say that leprosy is a proper ground for divorce, because

the contagion of the disease affects not only the husband, but likewise the children.

For my own part, while I advise a religious man not to touch a woman afflicted with

leprosy, I do not pronounce him to be at liberty to divorce her. If it be objected,

that they who cannot live unmarried need a remedy, that they may not be burned,

I answer, that what is sought in opposition to the word of God is not a remedy. I add

too, that if they give themselves up to be guided by the Lord, they will never want

continence, for they follow what he has prescribed. One man shall contract such a

dislike of his wife, that he cannot endure to keep company with her: will polygamy

cure this evil? Another man's wife shall fall into palsy or apoplexy, or be afflicted

with some other incurable disease, shall the husband reject her under the pretense

of incontinency? We know, on the contrary, that none of those who walk in their

ways are ever left destitute of the assistance of the Spirit.

For the sake of avoiding fornication, says Paul, let every man marry a wife, (1

Corinthians 7:2.) He who has done so, though he may not succeed to his wish, has

done his duty; and, therefore, if any thing be wanting, he will be supported by divine

aid. To go beyond this is nothing else than to tempt God. When Paul mentions

another reason, namely, that when, through a dislike of godliness, wives happen to

be rejected by unbelievers, a godly brother or sister is not, in such a case, liable

to bondage, (1 Corinthians 7:12,15,) this is not inconsistent with Christ's meaning.

For he does not there inquire into the proper grounds of divorce, but only whether a

woman continues to be bound to an unbelieving husband, after that, through hatred

of God, she has been wickedly rejected, and cannot be reconciled to him in any other

way than by forsaking God; and therefore we need not wonder if Paul think it better

that she should part with a mortal man than that she should be at variance with God.

But the exception which Christ states appears to be superfluous. For, if the adul-

teress deserve to be punished with death, what purpose does it serve to talk of

divorces? But as it was the duty of the husband to prosecute his wife for adultery,

in order to purge his house from infamy, whatever might be the result, the husband,

who convicts his wife of uncleanness, is here freed by Christ from the bond. It is

even possible that, among a corrupt and degenerate people, this crime remained to

a great extent unpunished; as, in our own day, the wicked forbearance of magistrates

makes it necessary for husbands to put away unchaste wives, because adulterers

are not punished. It must also be observed, that the right belongs equally and mutu-

ally to both sides, as there is a mutual and equal obligation to fidelity. For, though in

JOHN CALVIN

other matters the husband holds the superiority, as to the marriage bed, the wife has

an equal right: for he is not the lord of his body; and therefore when, by committing

adultery, he has dissolved the marriage, the wife is set at liberty.

And whosoever shall marry her that is divorced. This clause has been very ill

explained by many commentators; for they have thought that generally, and without

exception, celibacy is enjoined in all cases when a divorce has taken place; and,

therefore, if a husband should put away an adulteress, both would be laid under the

necessity of remaining unmarried. As if this liberty of divorce meant only not to lie

with his wife; and as if Christ did not evidently grant permission in this case to do

what the Jews were wont indiscriminately to do at their pleasure. It was therefore a

gross error; for, though Christ condemns as an adulterer the man who shall marry a

wife that has been divorced, this is undoubtedly restricted to unlawful and frivolous

divorces. In like manner, Paul enjoins those who have been so dismissed

to remain unmarried, or to be reconciled to their husbands,

(1 Corinthians 7:11;)

that is, because quarrels and differences do not dissolve a marriage. This is clearly

made out from the passage in Mark, where express mention is made of the wife who

has left her husband: and if the wife shall divorce her husband Not that wives were

permitted to give their husbands a letter of divorcement, unless so far as the Jews

had been contaminated by foreign customs; but Mark intended to show that our Lord

condemned the corruption which was at that time universal, that, after voluntary

divorces, they entered on both sides into new marriages; and therefore he makes no

mention of adultery.

Matthew 19:10-12

10. His disciples say to him, If such be the case of the man with his wife, 1208 it is

not expedient to enter into marriage. 11. Who said to them, 1209 All are not capable

of receiving this saying, but those to whom it is given. 12. For there are eunuchs,

who were so born from their mother's womb; and there are eunuchs, who have been

made eunuchs by men; and there are eunuchs, who have castrated themselves for

the sake of the kingdom of heaven. He who can receive it, 1210 let him receive it.

10. His disciples say to him. As if it were a hard condition for husbands to be

so bound to their wives, that, so long as they remain chaste, they are compelled

to endure every thing rather than leave them, the disciples, roused by this answer

of Christ, reply, that it is better to want wives than to submit to a knot of this kind. 1211 But why do they not, on the other hand, consider how hard is the bondage of

wives, 1212 but because, devoted to themselves and their own convenience, they

are driven by the feeling of the flesh to disregard others, and to think only of what

is advantageous for themselves? Meanwhile, it is a display of base ingratitude that,

from the dread or dislike of a single inconvenience, they reject a wonderful gift of

God. It is better, according to them, to avoid marriage than to bind one's self by

the bond of living always together. 1213 But if God has ordained marriage for

the general advantage of mankind, though it may be attended by some things that

are disagreeable, it is not on that account to be despised. Let us therefore learn not

to be delicate and saucy, but to use with reverence the gifts of God, even if there

be something in them that does not please us. Above all, let us guard against this

wickedness in reference to holy marriage; for, in consequence of its being attended

1208"Avec sa femme." 1209"Il leur dit;" — "he said to them." 1210"Qui peut comprendre ceci;" — "he who can receive this." 1211"Que de se mettre en une telle necessite et suiection;" — "than to place one's self under such restraint and subjection."

1212"La servitude que les femmes ont a porter;" — "the bondage of which wives have to endure."

1213"De vivre tousiours avec une femme;" — "of living always with one wife."

JOHN CALVIN

by many annoyances, Satan has always endeavored to make it an object of hatred

and detestation, in order to withdraw men from it. And Jerome has given too manifest

a proof of a malicious and wicked disposition, in not only loading with calumnies that

sacred and divinely appointed condition of life, but in collecting as many terms of

reproach ({λοιδορίας}) as he could from profane authors, in order to take away its

respectability. But let us recollect that whatever annoyances belong to marriage are

accidental, for they arise out of the depravity of man. Let us remember that, since

our nature was corrupted, marriage began to be a medicine, and therefore we need

not wonder if it have a bitter taste mixed with its sweetness. But we must see how

our Lord confutes this folly.

11. All are not capable of receiving this saying. By this he means, that the choice

is not placed in our hands, as if we were to deliberate on a matter submitted to us.

If any man thinks it advantageous for him to want a wife, and, without making any

inquiry, lays upon himself an obligation to celibacy, 1214 he is widely mistaken. God,

who has declared it to be good that a man should have a woman to be his helper,

will punish the contempt of his own appointment; for mortals take too much on

themselves, when they endeavor to exempt themselves from the heavenly calling.

But Christ proves that it is not free to all to make what choice they please, because

the gift of continence is a special gift; for when he says that all are not capable of

receiving it, but those to whom it is given, he plainly shows that it was not given to

all. And this reproves the pride of those who do not hesitate to claim for themselves

what Christ so manifestly refuses to them.

12. For there are eunuchs Christ distinguishes three kinds of eunuchs Those who

are so by nature, or who have been castrated by men, are debarred from marriage

by this defect, for they are not men. He says that there are other eunuchs, who

have castrated themselves, that they may be more at liberty to serve God; and

these he exempts from the obligation to marry. Hence it follows, that all others who

avoid marriage fight against God with sacrilegious hardihood, after the manner of

the giants. When Papists urge the word castrate, ({εὐνοῦχισαν}) as if at their own

pleasure men might lay themselves under obligation to continence, it is too frivolous.

For Christ has already declared, that God gives it to whom he chooses; and, a little

afterwards, we shall find him maintaining, that it is folly in any man to choose to

live unmarried, when he has not received this special gift. This castration, therefore,

is not left to free will; but the plain meaning is, while some men are by nature fit

to marry, though they abstain, they do not tempt God, because God grants them

exemption. 1215

For the sake of the kingdom of heaven. Many foolishly explain this as meaning, in

order to deserve eternal life; as if celibacy contained within itself some meritorious

service, as the Papists imagine that it is an angelical state. But Christ meant nothing

more than that persons unmarried ought to have this for their object, that, being

freed from all cares, they may apply themselves more readily to the duties of piety.

It is, therefore, a foolish imagination, that celibacy is a virtue; for it is not in itself

1214"S'il s'astreigne a n'estre point marie;" — "if he bind himself not to be married." 1215"Pource qu'il leur permet de s'en passer, et leur baille un privilege par dessus les autres;" — "because he allows them to abstain from it, and grants them a privilege above others."

HARMONY OF THE EVANGELISTS

more pleasing to God than fasting, and is not entitled to be reckoned among the

duties which he requires from us, but ought to have a reference to another object.

Nay more, Christ expressly intended to declare that, though a man be pure from

fornication, yet his celibacy is not approved by God, if he only consults his own ease

and comfort, but that he is excused on this single ground, that he aims at a free and

unrestrained meditation on the heavenly life. In short, Christ teaches us, that it is

not enough, if unmarried men live chastely, unless they abstain from having wives,

for the express purpose of devoting themselves to better employments. 1216

He that can receive it, let him receive it. By this conclusion Christ warns them,

that the use of marriage is not to be despised, unless we intend, with blind rashness,

to rush headlong to destruction: for it became necessary to restrain the disciples,

whom he saw acting inconsiderately and without judgment. But the warning is useful

to all; for, in selecting a manner of life, few consider what has been given to them, but

men rush forward, without discrimination, in whatever direction inconsiderate zeal

prompts them. And I wish that the warning had been attended to in past times; but

men's ears are stopped by I know not what enchantments of Satan, so that, contrary

to nature, and, at it were, in spite of God, those whom God called to marriage have

bound themselves by the cord of perpetual virginity 1217 Next came the deadly cord

of a vow, by which wretched souls were bound, 1218 so that they never rose out of

the ditch.

1216"Afin d'estre plus libres pour s'employer a meilleures choses a la gloire de Dieu;" — "in order to be more free for being employed in better things for the glory of God."

1217"De perpetuelle virginite, comme on dit;" — "of perpetual virginity, as it is called." 1218"Le voeu qui a este comme un licol pour tenir les poures ames enserrees de court;" — "the vow, which was like a halter to keep poor souls firmly bound."

Matthew 19:13-15; Mark 10:13-16; Luke 18:15-17

Matthew 19:13-15; Mark 10:13-16;

Luke 18:15-17

Matthew 19:13-15

Mark 10:13-16

Luke 18:15-17

13. Then were presented to him children, that he might lay hands on them and

pray; but the disciples rebuked them. 14. And Jesus said to them, Suffer children,

and forbid them not, to come to me; for of such is the kingdom of heaven. 15. And

when he had laid hands on them, he departed thence.

13. And they brought to him children, that he might touch them; but the disciples

rebuked those who presented them. 14. And when Jesus saw it, he was displeased,

and said to them, Suffer children to come to me, and do not forbid them; for of such

is the kingdom of heaven. 15. Verily I say to you, Whosoever shall not receive the

kingdom of God as a child shall not enter into it. 16. And when he had taken them

in his arms, he laid hands on them, and blessed them.

15. And they presented to him also infants, that he might touch them; which,

when the disciples saw, they rebuked them. 16. But Jesus, when he had called them

to him, said, Suffer children to come to me, and do not forbid them; for of such is the

kingdom of God. 17. Verily I say to you, Whosoever shall not receive the kingdom

of God as a child shall not enter into it.

This narrative is highly useful; for it shows that Christ receives not only those who,

moved by holy desire and faith, freely approach to him, but those who are not yet of

age to know how much they need his grace. Those little children have not yet any

understanding to desire his blessing; but when they are presented to him, he gently

and kindly receives them, and dedicates them to the Father 1219 by a solemn act

of blessing. We must observe the intention of those who present the children; for if

there had not been a deep-rooted conviction in their minds, that the power of the

Spirit was at his disposal, that he might pour it out on the people of God, it would have

been unreasonable to present their children. There is no room, therefore, to doubt,

1219"A Dieu son Pere;" — "to God his Father."

HARMONY OF THE EVANGELISTS

that they ask for them a participation of his grace; and so, by way of amplification,

Luke adds the particle also; as if he had said that, after they had experienced the

various ways in which he assisted adults, they formed an expectation likewise in

regard to children, that, if he laid hands on them, they would not leave him without

having received some of the gifts of the Spirit. The laying on of hands (as we have

said on a former occasion) was an ancient and well known sign of blessing; and so

there is no reason to wonder, if they desire that Christ, while employing that solemn

ceremony, should pray for the children At the same time, as the inferior are blessed

by the better, (Hebrews 7:7,) they ascribe to him the power and honor of the highest

Prophet.

Matthew 19:13. But the disciples rebuked them. If a crown 1220 had been

put on his head, they would have admitted it willingly, and with approbation; for

they did not yet comprehend his actual office. But they reckon it unworthy of his

character to receive children; and their error wanted not plausibility; for what has the

highest Prophet and the Son of God to do with infants? But hence we learn, that they

who judge of Christ according to the feeling of their flesh are unfair judges; for they

constantly deprive him of his peculiar excellencies, and, on the other hand, ascribe,

under the appearance of honor, what does not at all belong to him. Hence arose an

immense mass of superstitions, which presented to the world a fancied Christ. 1221

And therefore let us learn not to think of him otherwise than what himself teaches,

and not to assign to him a character different from what he has received from the

Father. We see what happened with Popery. They thought that they were conferring

a great honor on Christ, if they bowed down before a small piece of bread; but in the

sight of God it was an offensive abomination. Again, because they did not think it

sufficiently honorable to him to perform the office of an Advocate for us, they made

for themselves innumerable intercessors; but in this way they deprived him of the

honor of Mediator.

14. Suffer children. He declares that he wishes to receive children; and at length,

taking them in his arms, he not only embraces, but blesses them by the laying on

of hand; from which we infer that his grace is extended even to those who are of

that age. And no wonder; for since the whole race of Adam is shut up under the

sentence of death, all from the least even to the greatest must perish, except those

who are rescued by the only Redeemer. To exclude from the grace of redemption

those who are of that age would be too cruel; and therefore it is not without reason

that we employ this passage as a shield against the Anabaptists. They refuse bap-

tism to infants, because infants are incapable of understanding that mystery which

is denoted by it. We, on the other hand, maintain that, since baptism is the pledge

and figure of the forgiveness of sins, and likewise of adoption by God, it ought not

to be denied to infants, whom God adopts and washes with the blood of his Son.

Their objection, that repentance and newness of life are also denoted by it, is easily

answered. Infants are renewed by the Spirit of God, according to the capacity of

their age, till that power which was concealed within them grows by degrees, and

1220"Une couronne royale;" — "a royal crown." 1221"Un Christ faict a la fantasie des hommes;" — "a Christ made according to the fancy of men."

JOHN CALVIN

becomes fully manifest at the proper time. Again, when they argue that there is no

other way in which we are reconciled to God, and become heirs of adoption, than by

faith, we admit this as to adults, but, with respect to infants, this passage demon-

strates it to be false. Certainly, the laying on of hands was not a trifling or empty

sign, and the prayers of Christ were not idly wasted in air. But he could not present

the infants solemnly to God without giving them purity. And for what did he pray

for them, but that they might be received into the number of the children of God?

Hence it follows, that they were renewed by the Spirit to the hope of salvation. In

short, by embracing them, he testified that they were reckoned by Christ among

his flock. And if they were partakers of the spiritual gifts, which are represented by

Baptism, it is unreasonable that they should be deprived of the outward sign. But

it is presumption and sacrilege to drive far from the fold of Christ those whom he

cherishes in his bosom, and to shut the door, and exclude as strangers those whom

he does not wish to be forbidden to come to him

For of such is the kingdom of heaven. Under this term he includes both little chil-

dren and those who resemble them; for the Anabaptists foolishly exclude children,

with whom the subject must have commenced; but at the same time, taking occa-

sion from the present occurrence, he intended to exhort his disciples to lay aside

malice and pride, and put on the nature of children Accordingly, it is added by Mark

and Luke, that no man can enter into the kingdom of heaven unless he be made to

resemble a child. But we must attend to Paul's admonition,

not to be children in understanding, but in malice,

(1 Corinthians 14:20.)

Matthew 19:16-22; Mark 10:17-22; Luke 18:18-23

Matthew 19:16-22; Mark 10:17-22;

Luke 18:18-23

Matthew 19:16-22

Mark 10:17-22

Luke 18:18-23

16. And, lo, one came and said to him, Good Master, what good thing shall I do,

that I may have eternal life? 17. Who said to him, Why callest thou me good? There

is none good but God alone? 1222 but if thou wilt enter into life, keep the command-

ments. 18. He saith to him, Which? And Jesus said, Thou shalt not murder, Thou

shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,

19 Honor thy father and mother: and, Thou shalt love thy neighbor as thyself. 20.

The young man saith to him, All these things have I kept from my youth: what do I

still want? 21. Jesus saith to him, If thou wilt be perfect, go sell what thou hast, and

give to the poor, and thou shalt have a treasure in heaven; and come, follow me.

22. And when the young man heard that saying, he went away sorrowful; for he had

many possessions. 1223

17. And as he was going out into the road, one ran, and, when he had kneeled

down, asked him, Good Master, what shall I do, that I may obtain eternal life? 18.

And Jesus said to him, Why callest thou me good? There is none good but God alone.

19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not

steal, Do not bear false witness, Defraud not, Honor thy father and mother. 20.

But he answering said to him, Master, all these things have I kept from my youth.

21. And Jesus, beholding him, loved him, and said to him, Thou art in want of one

thing, go sell what thou hast, and give to the poor, and thou shalt have a treasure

in heaven; and come, follow me, taking the cross on thy shoulders. 22. But he,

affected with uneasiness on account of the saying, went away sorrowful; for he had

many possessions.

18. And a certain ruler asked him, saying, Good Master, what shall I do, that I may

1222"Il n'y a nul bon, sinon un seul, c'est Dieu:" — "There is none good but one only, it is God."

1223"Car il avoit beaucoup de richesses;" — "for he had much wealth."

JOHN CALVIN

obtain eternal life? 19. And Jesus said to him, Why callest thou me good? None is

good but God alone. 20. Thou knowest the commandments, Thou shalt not commit

adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness.

Honor thy father and thy mother. 21. And he said, All these things have I kept from

my youth. 22. Having heard this, Jesus said to him, Yet one thing thou wantest; sell

all that thou hast, and give to the poor, and thou shalt have a treasure in heaven;

and come, follow me. 23. Having heard these things, he was grieved; for he was

very rich.

Matthew 19:16. And, lo, one. Luke says that he was a ruler, ({ἄρχων},) that

is, a man of very high authority, not one of the common people. 1224 And though

riches procure respect, 1225 yet he appears to be here represented to have been

held in high estimation as a good man. For my own part, after weighing all the

circumstances, I have no doubt that, though he is called a young man, he belonged

to the class of those who upheld the integrity of the Elders, by a sober and regular

life. 1226 He did not come treacherously, as the scribes were wont to do, but

from a desire of instruction; and, accordingly, both by words and by kneeling, he

testifies his reverence for Christ as a faithful teacher. But, on the other hand, a blind

confidence in his works hindered him from profiting under Christ, to whom, in other

respects, he wished to be submissive. Thus, in our own day, we find some who are

not ill-disposed, but who, under the influence of I know not what shadowy holiness, 1227 hardly relish the doctrine of the Gospel.

But, in order to form a more correct judgment of the meaning of the answer, we

must attend to the form of the question. He does not simply ask how and by what

means he shall reach life, but what good thing he shall do, in order to obtain it. He

therefore dreams of merits, on account of which he may receive eternal life as a

reward due; and therefore Christ appropriately sends him to the keeping of the law,

which unquestionably is the way of life, as I shall explain more fully afterwards.

17. Why callest thou me good? I do not understand this correction in so refined a

sense as is given by a good part of interpreters, as if Christ intended to suggest his

Divinity; for they imagine that these words mean, "If thou perceivest in me nothing

more exalted than human nature, thou falsely appliest to me the epithet good, which

belongs to God alone." I do acknowledge that, strictly speaking, men and even

angels do not deserve so honorable a title; because they have not a drop of goodness

in themselves, but borrowed from God; and because in the former, goodness is only

begun, and is not perfect. But Christ had no other intention than to maintain the truth

of his doctrine; as if he had said, "Thou falsely callest me a good Master, unless thou

acknowledgest that I have come from God." The essence of his Godhead, therefore,

is not here maintained, but the young man is directed to admit the truth of the

1224"Que c'estoit un prince ou seigneur; c'est a dire, un homme d'estat et de grande authorite;" — "that he was a prince or lord; that is to say, a man of rank and of great authority."

1225"Combien que les richesses rendent un homme honorable au monde;" — "though riches render a man honorable in the world."

1226"Non point par trahison, et pour surprendre Christ;" — "not by treachery, and to take Christ by surprise."

1227"Pource qu'ils sont enveloppez de ie ne scay quelle ombre de sainctete;" — "because they are covered by I know not what shadow of holiness."

HARMONY OF THE EVANGELISTS

doctrine. He had already felt some disposition to obey; but Christ wishes him to

rise higher, that he may hear God speaking. For — as it is customary with men to

make angels of those who are devils — they indiscriminately give the appellation of

good teachers to those in whom they perceive nothing divine; but those modes of

speaking are only profanations of the gifts of God. We need not wonder, therefore,

if Christ, in order to maintain the authority of his doctrine, directs the young man to

God.

Keep the commandments. This passage was erroneously interpreted by some of

the ancients, whom the Papists have followed, as if Christ taught that, by beeping the

law, we may merit eternal life On the contrary, Christ did not take into consideration

what men can do, but replied to the question, What is the righteousness of works?

or, What does the Law require? And certainly we ought to believe that God compre-

hended in his law the way of living holily and righteously, in which righteousness is

included; for not without reason did Moses make this statement,

He that does these things shall live in them, (Leviticus 18:5;)

and again,

I call heaven and earth to witness that l have

this day showed you life, (Deuteronomy 30:19.)

We have no right, therefore, to deny that the keeping of the law is righteousness,

by which any man who kept the law perfectly — if there were such a man — would

obtain life for himself. But as we are all destitute of the glory of God, (Romans

3:23,) nothing but cursing will be found in the law; and nothing remains for us but

to betake ourselves to the undeserved gift of righteousness. And therefore Paul lays

down a twofold righteousness, the righteousness of the law, (Romans 10:5,) and the

righteousness of faith, (Romans 10:6.) He makes the first to consist in works, and

the second, in the free grace of Christ.

Hence we infer, that this reply of Christ is legal, because it was proper that the

young man who inquired about the righteousness of works should first be taught

that no man is accounted righteous before God unless he has fulfilled the law, 1228

(which is impossible,) that, convinced of his weakness, he might betake himself to

the assistance of faith. I acknowledge, therefore, that, as God has promised the

reward of eternal life to those who keep his law, we ought to hold by this way, if the

weakness of our flesh did not prevent; but Scripture teaches us, that it is through

our own fault that it becomes necessary for us to receive as a gift what we cannot

obtain by works. If it be objected, that it is in vain to hold out to us the righteousness

which is in the law, (Romans 10:5,) which no man will ever be able to reach, I reply,

since it is the first part of instruction, by which we are led to the righteousness which

is obtained by prayer, it is far from being superfluous; and, therefore, when Paul

says, that the doers of the law are justified, (Romans 2:13,) he excludes all from the

righteousness of the law.

This passage sets aside all the inventions which the Papists have contrived in

order to obtain salvation. For not only are they mistaken in wishing to lay God under

1228"Sinon qu'il ait accompli toute la loy de poinct en poinct;" — "unless he has fulfilled all the law in every point."

JOHN CALVIN

obligation to them by their good works, to bestow salvation as a debt; but when

they apply themselves to do what is right, they leave out of view the doctrine of the

law, and attend chiefly to their pretended devotions, as they call them, not that they

openly reject the law of God, but that they greatly prefer human traditions. 1229 But

what does Christ say? That the only worship of which God approves is that which

he has prescribed; because obedience is better to him than all sacrifices, 1230 (1

Samuel 15:22.) So then, while the Papists are employed in frivolous traditions, let

every man who endeavors to regulate his life by obedience to Christ direct his whole

attention to keep the commandments of the law.

18. Thou shalt not murder It is surprising that, though Christ intended to show

that we are bound to obey the whole law, he should mention the second table only;

but he did so, because from the duties of charity the disposition of every man is

better ascertained. Piety towards God holds, no doubt, a higher rank; 1231 but as the

observation of the first table is often feigned by hypocrites, the second table is better

adapted for making a scrutiny. 1232 Let us know, therefore, that Christ selected

those commandments in which is contained a proof of true righteousness; but by

a synecdoche he takes a part for the whole. As to the circumstance of his placing

that commandment last which speaks of honoring parents, it is of no consequence,

for he paid no attention to the regular order. Yet it is worthy of notice, that this

commandment is declared to belong to the second table, that no one may be led

astray by the error of Josephus, who thought that it belonged to the first table. 1233

What is added at the end, Thou shalt love thy neighbor, contains nothing different

from the former commandments, but is, general explanation of them all.

The young man saith to him. The law must have been dead to him, when he

vainly imagined that he was so righteous; for if he had not flattered himself through

hypocrisy, it was an excellent advice to him to learn humility, to contemplate his

spots and blemishes in the mirror of the law. But, intoxicated with foolish confidence,

he fearlessly boasts that he has discharged his duty properly from his childhood. Paul

acknowledges that the same thing happened to himself, that, so long as the power

of the law was unknown to him, he believed that he was alive; but that, after he

knew what the law could do, a deadly wound was inflicted on him, (Romans 7:9.) So

the reply of Christ, which follows, was suited to the man's disposition. And yet Christ

does not demand any thing beyond the commandments of the law, but, as the bare

recital had not affected him, Christ employed other words for detecting the hidden

1229"D'autant qu'ils font bien plus grand cas de leurs traditions humaines, que des commandemens de Dieu;" — "because they set far higher value on their human traditions than on the commandments of God."

1230"Pource qu'il estime plus obeissance que tous les sacrifices du monde;" — "because he esteems obedience more than all the sacrifices in the world."

1231"Vray est qu'entre les commandemens ceux qui parlent de la recognoissance que nous devons a Dieu tienent le premier degre;" — "it is true that, among the commandments, those which speak of the acknowledgment which we owe to God hold the first rank."

1232"A faire examen pour cognoistre les personnes;" — "to make a scrutiny for knowing persons."

1233Josephus says that there were five on each table, from which it must be inferred, that he considered the Fifth commandment as belonging to the First Table. His words are: He showed them the two tables, with the ten commandments engraven upon them, Five upon each table; and the writin was by the hand of God. — (Ant. 3. 6, 8.) — Ed.

HARMONY OF THE EVANGELISTS

disease of avarice.

I confess that we are nowhere commanded in the law to sell all; but as the design

of the law is, to bring men to self-denial, and as it expressly condemns covetousness,

we see that Christ had no other object in view than to correct the false conviction of

the young man. 1234 for if he had known himself thoroughly, as soon as he heard

the mention of the law, he would have acknowledged that he was liable to the judg-

ment of God; but now, when the bare words of the law do not sufficiently convince

him of his guilt, the inward meaning is expressed by other words. If Christ now de-

manded any thing beyond the commandments of the law, he would be at variance

with himself. He just now taught that perfect righteousness is comprehended in the

commandments of the law: how then will it agree with this to charge the law with de-

ficiency? Besides, the protestation of Moses, (Deuteronomy 30:15,) which I formerly

quoted, would be false.

Mark 10:21. One thing thou wantest. Christ therefore does not mean that the

young man wanted one Thing beyond the keeping of the law, but in the very keeping

of the law. For though the law nowhere obliges us to sell all, yet as it represses all

sinful desires, and teaches us to bear the cross, as it bids us be prepared for hunger

and poverty, the young man is very far from keeping it fully, so long as he is attached

to his riches, and burns with covetousness. And he says that one thing is wanting,

because he does not need to preach to him about fornication and murder, but to

point out a particular disease, as if he were laying his finger on the sore.

It ought also to be observed, that he does not only enjoin him to sell, but likewise

to give to the poor; for to part with riches would not be in itself a virtue, but rather a

vain ambition. Profane historians applaud Crates, a Theban, because he threw into

the sea his money and all that he reckoned valuable; for he did not think that he

could save himself unless his wealth were lost; as if it would not have been better

to bestow on others what he imagined to be more than he needed. Certainly, as

charity is the bond of perfection, (Colossians 3:14,) he who deprives others, along

with himself, of the use of money, deserves no praise; and therefore Christ applauds

not simply the selling but liberality in assisting the poor

The mortification of the flesh is still more strongly urged by Christ, when he says,

Follow me. For he enjoins him not only to become his disciple, but to submit his

shoulders to bear the cross, as Mark expressly states. And it was necessary that

such an excitement should be applied; for, having been accustomed to the ease,

and leisure and conveniences, of home, he had never experienced, in the smallest

degree, what it was to crucify the old man, and to subdue the desires of the flesh.

But it is excessively ridiculous in the monks, under the pretense of this passage, to

claim for themselves state of perfection. First, it is easy to infer, that Christ does

not command all without exception to sell all that they have; for the husbandman,

who had been accustomed to live by his labor, and to support his children, would do

wrong in selling his possession, if he were not constrained to it by any necessity. To

keep what God has put in our power, provided that, by maintaining ourselves and

1234"La fausse persuasion et presomption de ee ieune homme;" — "the false conviction and presumption of this young man."

JOHN CALVIN

our family in sober and frugal manner, we bestow some portion on the poor, is a

greater virtue than to squander all. But what sort of thing is that famous selling, on

which the monks plume themselves? A good part of them, finding no provision at

home, plunge themselves into monasteries as well-stocked hog-styes. All take such

good care of themselves, that they feed in idleness on the bread of others. A rare

exchange truly, when those who are ordered to give to the poor what they justly

possess are not satisfied with their own, but seize on the property of others.

Jesus beholding him, loved him. The inference which the Papists draw from this,

that works morally good — that is, works which are not performed by the impulse of

the Spirit, but go before regeneration — have the merit of congruity, is an excessively

childish contrivance. For if merit be alleged to be the consequence of the love of God,

we must then say that frogs and fleas have merit, because all the creatures of God,

without exception, are the objects of his love. To distinguish the degrees of love is,

therefore, a matter of importance. 1235 As to the present passage, it may be enough

to state briefly, that God embraces in fatherly love none but his children, whom he

has regenerated with the Spirit of adoption, and that it is in consequence of this love

that they are accepted at his tribunal. In this sense, to be loved by God, and to be

justified in his sight, are synonymous terms. 1236

But God is sometimes said to love those whom he does not approve or justify;

for, since the preservation of the human race is agreeable to Him — which consists

in justice, uprightness, moderation, prudence, fidelity, and temperance — he is said

to love the political virtues; not that they are meritorious of salvation or of grace,

but that they have reference to an end of which he approves. In this sense, under

various points of view, God loved Aristides and Fabricius, and also hated them; for, in

so far as he had bestowed on them outward righteousness, and that for the general

advantage, he loved his own work in them; but as their heart was impure, the out-

ward semblance of righteousness was of no avail for obtaining righteousness. For

we know that by faith alone hearts are purified, and that the Spirit of uprightness is

given to the members of Christ alone. Thus the question is answered, How was it

possible that Christ should love a man who was proud and a hypocrite, while nothing

is more hateful to God than these two vices? For it is not inconsistent, that the good

seed, which God has implanted in some natures, shall be loved by Him, and yet that

He should reject their persons and works on account of corruption.

Matthew 19:22. He went away sorrowful. The result at length showed how

widely distant the young man was from that perfection to which Christ had called

him; for how comes it that he withdraws from the school of Christ, but because he

finds it uneasy to be stripped of his riches? But if we are not prepared to endure

poverty, it is manifest that covetousness reigns in us. And this is what I said at the

outset, that the order which Christ gave, to sell all that he had, was not an addition

to the law, but the scrutiny of a concealed vice. 1237 For the more deeply a man

1235"Parquoy il est besoin de mettre quelque distinction, et recognoistre qu'il y a divers degrez d'amour en Dieu;" — "wherefore it is necessary to state some distinction, and to observe that there are various degrees of love in God."

1236"Signifient du tout une mesme chose;" — "mean entirely the same thing." 1237"Que c'a este pour sonder et descouvrir un vice cache;" — "that it was to search and

HARMONY OF THE EVANGELISTS

is tainted by this or the other vice, the more strikingly will it be dragged forth to

light by being reproved. We are reminded also by this example that, if we would

persevere steadily in the school of Christ, we must renounce the flesh. This young

man, who had brought both a desire to learn and modesty, withdrew from Christ,

because it was hard to part with a darling vice. The same thing will happen to us,

unless the sweetness of the grace of Christ render all the allurements of the flesh

distasteful to us. Whether or not this temptation was temporary, so that the young

man afterwards repented, we know not; but it may be conjectured with probability,

that his covetousness kept him back from making any proficiency.

discover a concealed vice."

Matthew 19:23-26; Mark 10:23-27; Luke 18:24-27

Matthew 19:23-26; Mark 10:23-27;

Luke 18:24-27

Matthew 19:23-26

Mark 10:23-27

Luke 18:24-27

23. And Jesus said to his disciples, Verily I say to you, A rich man will with difficulty

enter into the kingdom of heaven. 24. Again I say to you, It is easier for a camel 1238

to pass through the eye of a needle, than for a rich man to enter into the kingdom of

God. 25. And his disciples, when they had heard these things, were greatly amazed, 1239 saying, Who then can be saved? 26. And Jesus, beholding them, said to them,

With men this is impossible; but with God all things are possible.

23. And when Jesus had looked around, he said to his disciples, With what difficulty

shall they who have riches enter into the kingdom of God! 24. And the disciples

were astonished at his words. But Jesus again replying, said to them, Children, how

difficult is it for those who have confidence in riches to enter into the kingdom of

God! 25. It is easier for a camel to pass through the eye of a needle, than for a rich

man to enter into the kingdom of God. 26. And they wondered beyond measure,

saying within themselves, And who can be saved? 27. And Jesus beholding them

saith, With men it is impossible, but not with God: for all things are possible with

God.

24. And Jesus, perceiving that he was sorrowful, said, With what difficulty shall

they who have riches enter into the kingdom of God! 25. For it is easier for a camel

to pass through the eye of a needle, than for a rich man to enter into the kingdom of

God. 26. And they that heard it said, And who can be saved? 1240 27. But he said,

The things which are impossible with men are possible with God.

Matthew 19:23. A rich man will with difficulty enter. Christ warns them, not only

how dangerous and how deadly a plague avarice is, but also how great an obstacle is

presented by riches. In Mark, indeed, he mitigates the harshness of his expression,

1238"Il est plus facile qu'un Chable passe;" — "it is easier for a CABLE to pass." 1239"S'estonnerent grandement;" — "were greatly astonished." 1240"Qui pent donc estre sauve?" — "Who can then be saved?"

HARMONY OF THE EVANGELISTS

by restricting it to those only who place confidence in riches But these words are, I

think, intended to confirm, rather than correct, the former statement, as if he had

affirmed that they ought not to think it strange, that he made the entrance into the

kingdom of heaven so difficult for the rich, because it is an evil almost common to all

to trust in their riches Yet this doctrine is highly useful to all; to the rich, that, being

warned of their danger, they may be on their guard; to the poor, that, satisfied with

their lot, they may not so eagerly desire what would bring more damage than gain. It

is true indeed, that riches do not, in their own nature, hinder us from following God;

but, in consequence of the depravity of the human mind, it is scarcely possible for

those who have a great abundance to avoid being intoxicated by them. So they who

are exceedingly rich are held by Satan bound, as it were, in chains, that they may not

raise their thoughts to heaven; nay more, they bury and entangle themselves, and

became utter slaves to the earth. The comparison of the camel., which is soon after

added, is intended to amplify the difficulty; for it means that the rich are so swelled

with pride and presumption, that they cannot endure to be reduced to the straits

through which God makes his people to pass. The word camel denotes, I think, a

rope used by sailors, rather than the animal so named. 1241

25. And his disciples, when they heard these things, were greatly amazed. The

disciples are astonished, because it ought to awaken in us no little anxiety, that

riches obstruct the entrance into the kingdom of God; for, wherever we turn our

eyes, a thousand obstacles will present themselves. But let us observe that, while

they were struck with astonishment, they did not shrink from the doctrines of Christ.

The case was different with him who was lately mentioned; for he was so much

alarmed by the severity of the commandment, that he separated from Christ; while

they, though trembling, and inquiring, who can be saved? do not break off in an

opposite direction, but are desirous to conquer despair. Thus it will be of service to

us to tremble at the threatenings of God: whenever he denounces any thing that is

gloomy or dreadful, provided that our minds are not discouraged, but rather aroused.

26. With men this is impossible. Christ does not entirely free the minds of his

disciples from all anxiety; for it is proper that they should perceive how difficult it

is to ascend to heaven; first, that they may direct all their efforts to this object;

and next, that, distrusting themselves, they may implore strength from heaven. We

see how great is our indolence and carelessness; and what the consequence would

be if believers thought that they had to walk at ease, for pastime, along a smooth

and cheerful plain. Such is the reason why Christ does not extenuate the danger —

1241"Vray est que le mot CAMELUS, dont a use l'Evangeliste, significant un chameau qu'un chable: mats i'aime mieux le prendre en la derniere signification pour une grosse carde de nayire." — "It is true that the word {κάμηλος} which the Evangelist has employed, means both a camel and a

cable; but I prefer taking it in the latter signification for a large rope used by sailors." The two English words camel and cable

closely resemble each other, and the corresponding Greek words differ only by a single vowel; {κάμηλος}, denoting a camel, and

{κάμιλος} a cable or rope It does not appear that Calvin; relied on certain Manuscripts of no good authority, which substitute

{καμίλον}, for {καμήλον}. But he adopted the notion equally unfounded, that Greek writers sometimes used {κάμηλος}, in the

sense of {κάμιλος}. Had due allowance been made for the boldness of Eastern imagery, the supposed difficulty would have

disappeared, and the most refined taste would have been fully gratified. The poet Southey has seized the true spirit of the

passage: — "S. The camel and the needle, Is that then in your mind? "T. Even so. The text Is gospel wisdom. I would ride the

camel, — Yea leap him flying, through the needle's eye, As easily as such a pampered soul Could pass the narrow gate." At one

period, critics showed a strong leaning to the idea of cable, which our Author favors, but have now very generally abandoned it,

and returned to the true reading. — Ed

JOHN CALVIN

though he perceives the terror which it excited in his disciples — but rather increases

it; for though formerly he said only that it was difficult, he now affirms it to be impos-

sible Hence it is evident, that those teachers are guilty of gross impropriety, who are

so much afraid to speak harshly, that they give indulgence to the slothfulness of the

flesh. They ought to follow, on the contrary, the rule of Christ, who so regulates his

style that, after men have been bowed down within themselves, he teaches them to

rely on the grace of God alone, and, at the same time, excites them to prayer. In this

manner, the weakness of men is seasonably relieved, not by ascribing anything to

them, but by arousing their minds to expect the grace of God. By this reply of Christ

is also refuted that widely embraced principle — which the Papists have borrowed

from Jerome — "Whoever shall say that it is impossible to keep the law, let him be

accursed. "For Christ plainly declares, that it is not possible for men to keep the way

of salvation, except so far as the grace of God assists them.

Matthew 19:27-30; Mark 10:28-31; Luke 18:28-30; 22:28-30

Matthew 19:27-30; Mark 10:28-31;

Luke 18:28-30; 22:28-30

Matthew 19:27-30

Mark 10:28-31

Luke 18:28-30, 22:28-31

27. Then Peter answering said to him, Lo, we have left all, and have followed thee:

what therefore shall we have? 28. And Jesus said to them, Verily I say to you, That

you who have followed me in the regeneration, when the Son of man shall sit on the

throne of his majesty, you also shall sit on twelve thrones, judging the twelve tribes

of Israel. 29. And whosoever shall leave houses, or brothers, or sisters, or father,

or mother, or wife, or children, or fields, for the sake of my name, shall receive a

hundred-fold, and shall obtain eternal life. 30. And many that are first shall be last,

and the last first. 1242

28. And Peter began to say to him, Lo, we have left all, and have followed thee.

29. And Jesus answering said, Verily I say to you, There is no man that hath left

house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for

my sake, and (for the sake) of the Gospel, 1243 30. But shall receive a hundred-fold

now at this time, houses, and brothers, and sister, and mothers, and children, and

fields, with persecution, and in the world to come eternal life. 31. But many that are

first shall be last, and the last first. 1244

28. And Peter said, Lo, we have left all, and have followed thee. 29. Who said

to them, Verily I say to you, There is no man who hath left house, or parents, or

brothers, or wife, or children, on account of the kingdom of God, 30. Who shall not

receive much more at this time, and in the world to come eternal life.

Luke 22:28-30

28. You are they that have continued with me in my temptations: 1245 29. And

1242"Et les derniers seront premiers;" — "and the last shall be first." 1243"Pour l'amour de moy et de l'Evangile;" — "for the love of me and of the Gospel." 1244"Et les derniers seront premiers;" — "and the last shall be first." 1245"Qui avez persevere avec moy;" — "who have persevered with me."

JOHN CALVIN

I appoint to you the kingdom, 1246 as my Father hath appointed it to me; 30. That

you may eat and drink at my table in my kingdom and may sit on thrones, judging

the twelve tribes of Israel.

Matthew 19:27. Then Peter answering said to him. Peter tacitly compares him-

self and the other disciples to the rich man, whom the world had turned aside from

Christ. As they had led a poor and wandering 1247 life, which was not unaccompanied

by disgrace and by annoyances, and as no better condition for the future presented

itself, he properly inquires if it be to no purpose that they have left all their prop-

erty, and devoted themselves to Christ; for it would be unreasonable if, after having

been stripped of their property by the Lord, they should not be restored to a better

condition.

Lo, we have left all. But what were those all things? for, being mean and very

poor men, they scarcely had a home to leave, and therefore this boasting might ap-

pear to be ridiculous. And certainly experience shows how large an estimate men

commonly form of their duties towards God, as at this day, among the Papists, those

who were little else than beggars make it a subject of haughty reproach that they

have sustained great damage for the sake of the Gospel. But the disciples may be

excused on this ground, that, though their wealth was not magnificent, they sub-

sisted at home, by their manual labors, not less cheerfully than the richest man.

And we know that men of humble condition, who have been accustomed to a quiet

and modest life, reckon it a greater hardship to be torn from their wives and children

than those who are led by ambition, or who are carried in various directions by the

gale of prosperity. Certainly, if some reward had not been reserved for the disciples,

it would have been foolish in them to have changed their course of life. 1248 But

though on that ground they might be excused, they err in this respect, that they

demand a triumph to be given them, before they have finished their warfare. If we

ever experience such uneasiness at delay, and if we are tempted by impatience, let

us learn first to reflect on the comforts by which the Lord soothes the bitterness of

the cup in this world, and next elevate our minds to the hope of the heavenly life;

for these two points embrace the answer of Christ.

28. Verily I say to you. That the disciples may not think that they have lost their

pains, and repent of having begun the course, Christ warns them that the glory of

his kingdom, which at that time was still hidden, was about to be revealed. As if he

had said, "There is no reason why that mean condition should discourage you; for I,

who am scarcely equal to the lowest, will at length ascend to my throne of majesty.

Endure then for a little, till the time arrive for revealing nay glory." And what does

he then promise to them? That they shall be partakers of the same glory.

You also shall sit on twelve thrones By assigning to them thrones, from which

they may judge the twelve tribes of Israel, he compares them to assessors, or first

councilors and judges, who occupy the highest seats in the royal council. We know

1246"Le royaume." 1247"Et suiete a changer souvent de demeurance;" — "and liable to change their residence frequently."

1248"D'avoir change d'estat et de facon de vivre;" — "for having changed their condition and their way of living."

HARMONY OF THE EVANGELISTS

that the number of those who were chosen to be apostles was twelve, in order to

testify that, by the agency of Christ, God purposed to collect the remnant of his

people which was scattered. This was a very high rank, but hitherto was concealed;

and therefore Christ holds their wishes in suspense till the latest revelation of his

kingdom, when they will fully receive the fruit of their election. And though the

kingdom of Christ is, in some respects, manifested by the preaching of the Gospel,

there is no doubt that Christ here speaks of the last day.

In the regeneration. Some connect this term with the following clause. In this

sense, regeneration would be nothing else than the renovation which shall follow

our restoration, when life shall swallow up what is mortal, and when our mean body

shall be transformed into the heavenly glory of Christ. But I rather explain regen-

eration as referring to the first coming of Christ; for then the world began to be

renewed, and arose out of the darkness of death into the light of life. And this way

of speaking occurs frequently in the Prophets, and is exceedingly adapted to the

connection of this passage. For the renovation of the Church, which had been so

frequently promised, had raised an expectation of wonderful happiness, as soon as

the Messiah should appear; and therefore, in order to guard against that error, Christ

distinguishes between the beginning and the completion of his reign.

Luke 22:28. You are they who have continued with me. Although Luke appears to

relate a different discourse of Christ, and one which was delivered at a different time,

yet I have no doubt that it refers to the same time. For it is not a continued discourse

of Christ that is here related, but detached sentences, without any regard to the order

of time, as we shall shortly afterwards have occasion to state. But he employs more

words than Matthew; for he declares that, as the apostles had accompanied him,

and had remained steadfastly in his temptations, they would also be partakers of

his glory. It is asked, in what sense does he call them his temptations? I think that

he means the contests by which God tried him and the apostles in common. And

properly did he use the word temptations; for, according to the feeling of human

nature, his faith and patience were actually tried.

29. And I appoint to you the kingdom. Here he makes them not only judges, but

kings; for he shares with them the kingdom which he received from the Father There

is an emphasis in the word appoint, that they may not, by warmth and vehemence of

desire, hasten too eagerly to possess the kingdom of which he alone has the lawful

right to dispose. By his own example, also, he exhorts them to patience; for, though

he was ordained by the Father to be a King, yet he was not immediately raised to his

glory, but even emptied Himself, (Philippians 2:7,) and by the ignominy of the cross

obtained kingly honor. To eat and drink at his table is put metaphorically for being

made partakers of the same glory.

Matthew 19:29. And whosoever shall forsake. After having raised the expec-

tation of his followers to the hope of a future life, he supports them by immediate

consolations, 1249 and strengthens them for bearing the cross. For though God per-

mit his people to be severely afflicted, he never abandons them, so as not to recom-

pense their distresses by his assistance. And here he does not merely address the

1249"De consolations de la vie presente;" — "by consolations of the present life."

JOHN CALVIN

apostles, but takes occasion to direct his discourse generally to all the godly. The

substance of it is this: Those who shall willingly lose all for the sake of Christ, will be

more happy even in this life than if they had retained the full possession of them;

but the chief reward is laid up for them in heaven.

But what he promises about recompensing them a hundredfold appears not at

all to agree with experience; for in the greater number of cases, those who have

been deprived of their parents, or children, and other relatives — who have been

reduced to widowhood, and stripped of their wealth, for the testimony of Christ —

are so far from recovering their property, that in exile, solitude and desertion, they

have a hard struggle with severe poverty. I reply, if any man estimate aright the

immediate grace of God, by which he relieves the sorrows of his people, he will

acknowledge that it is justly preferred to all the riches of the world. For though

unbelievers flourish, (Psalm 92:7,) yet as they know not what awaits them on the

morrow (James 4:14,) they must be always tossed about in perplexity and terror, and

it is only by stupefying themselves in some sort that they can at all enjoy prosperity. 1250 Yet God gladdens his people, so that the small portion of good which they enjoy

is more highly valued by them, and far sweeter, than if out of Christ they had enjoyed

an unlimited abundance of good things. In this sense I interpret the expression used

by Mark, with persecutions; as if Christ had said, Though persecutions always await

the godly in this world, and though the cross, as it were, is attached to their back,

yet so sweet is the seasoning of the grace of God, which gladdens them, that their

condition is more desirable than the luxuries of kings.

30. And many that are first shall be last. This sentence was added in order to

shake off the indolence of the flesh. The apostles, though they had scarcely begun

the course, were hastening to demand the prize. And such is the disposition of almost

all of us, that, when a month has elapsed, we ask, like soldiers who have served

their time, to receive a discharge. But Christ exhorts those who have begun well

(Galatians 3:3; 5:7) to vigorous perseverance, and at the same time gives warning,

that it will be of no avail to runners to have begun with alacrity, if they lose courage

in the midst of the course. In like manner Paul also warns us, that not all who run

obtain t/re prize, (1 Corinthians 9:24;) and in another passage he exhorts believers,

by referring to his own example, to:

forget those things which are behind, and press forward to the remaining portion

of their course,

(Philippians 3:13,14.)

As often, therefore, as we call to mind the heavenly crown, we ought, as it were,

to feel the application of fresh spurs, that we may not be more indolent for the future.

1250"Ils ne peuvent iouir a leur aise des biens qu'ils ont, sinon qu'ils en-trent comme en une stupidite, et effacent tout sentiment de leur conscience;" — "they cannot enjoy at their ease the good things which they possess, unless they become, as it were, stupid, and destroy every feeling of their conscience."

Matthew 20:1-16

1. For the kingdom of heaven is like a householder, who went out at break of

day to hire laborers into his vineyard. 2. And having made an agreement with the

laborers for a penny a day, he sent them into his vineyard. 3. And having gone out

about the third hour, he saw others standing idle in the market-place. 4. And he

said to them, Go you also into the vineyard, and whatever shall be right I will give

you. 5. And they went away. And again he went out about the sixth and ninth hour,

and acted in the same manner. 6. And about the eleventh hour he went out, and

found others standing idle, and said to them, Why stand you here all the day idle?

7. They say to him, Because nobody hath hired us. He saith to them, Go you also

into the vineyard, and you will receive what shall be right. 8. And when the evening

was come, the master of the vineyard saith to his steward, Call the laborers, and pay

them their hire, beginning with the last even to the first. 9. And when they came who

had come about the eleventh hour, they received every man a penny. 10. And they

who had come first thought that they would receive more, and they also received

every man a penny. 11. And when they had received it, they murmured against the

householder, 12. Saying, These last have been but one hour at work, and thou hast

made them equal to us, who have endured the burden of the day and the heat. 13.

But he answering one of them, said, Friend, I do thee no wrong: didst not thou agree

with me for a penny? 14. Take what is thine, and go away: and I intend to give to

this last as much as to thee. 15. Is it not lawful for me to do what I will with my own

property? Is thy eye evil, because I am good? 16. So the last shall be first, and the

first shall be last: for many are called, but few are chosen.

As this parable is nothing else than a confirmation of the preceding sentence,

the last shall be first, it now remains to see in what manner it ought to be applied.

Some commentators reduce it to this general proposition, that the glory of all; will be

equal, because the heavenly inheritance is not obtained by the merits of works, but

is bestowed freely. But Christ does not here argue either about the equality of the

heavenly glory, or about the future condition of the godly. He only declares that those

JOHN CALVIN

who were first in point of time have no right to boast or to insult others; because the

Lord, whenever he pleases, may call those whom he appeared for a time to disregard,

and may make them equal, or even superior, to the first. If any man should resolve

to sift out with exactness every portion of this parable, his curiosity would be useless;

and therefore we have nothing more to inquire than what was the design of Christ to

teach. Now we have already said that he had no other object in view than to excite

his people by continual spurs to make progress. We know that indolence almost

always springs from excessive confidence; and this is the reason why many, as if

they had reached the goal, stop short in the middle of the course. Thus Paul enjoins

us to forget the things which are behind, (Philippians 3:13,) that, reflecting on what

yet remains for us, we may arouse ourselves to persevere in running. But there will

be no harm in examining the words, that the doctrine may be more clearly evinced.

Matthew 20:1. For the kingdom of heaven is like a householder. The meaning is,

that such is the nature of the divine calling, as if a man were, early in the morning, to

hire laborers for the cultivation of his vineyard at a fixed price, and were afterwards

to employ others without an agreement, but to give them an equal hire. He uses

the phrase, kingdom of heaven, because he compares the spiritual life to the earthly

life, and the reward of eternal life to money which men pay in return for work that

has been done for them. There are some who give an ingenious interpretation to

this passage, as if Christ were distinguishing between Jews and Gentiles. The Jews,

they tell us, were called at the first hour, with an agreement as to the hire; for the

Lord promised to them eternal life, on the condition that they should fulfill the law;

while, in calling the Gentiles, no bargain was made at least as to works, for salvation

was freely offered to them in Christ. But all subtleties of that sort are unseasonable;

for the Lord makes no distinction in the bargain, but only in the time; because those

who entered last, and in the evening, into the vineyard, receive the same hire with

the first Though, in the Law, God formerly promised to the Jews the hire of works,

(Leviticus 18:5,) yet we know that this was without effect, because no man ever

obtained salvation by his merits.

Why then, it will be said, does Christ expressly mention a bargain 1251 in reference

to the first, but make no mention of it in reference to the others? It was in order to

show that, without doing injury to any one, as much honor is conferred on the last,

as if they had been called at the beginning. For strictly speaking, he owes no man

any thing, and from us, who are devoted to his service, he demands, as a matter of

right, all the duties which are incumbent on us. But as he freely offers to us a reward,

he is said to hire the labors which, on other grounds, were due to him. This is also

the reason why he gives the name of a hire to the crown which he bestows freely.

Again, in order to show that we have no right to complain of God, if he make us

companions in honor with those who followed us after a long interval, he borrowed

a comparison from the ordinary custom of men, who bargain about the hire, before

they send laborers to their work.

If any man infer from this, that men are created for the purpose of doing some-

thing, and that every man has his province assigned him by God, that they may not

1251"Un pris conveml;" — "a price agreed upon."

HARMONY OF THE EVANGELISTS

sit down in idleness, he will offer no violence to the words of Christ. 1252 We are

also at liberty to infer, that our whole life is unprofitable, and that we are justly ac-

cused of indolence, until each of us regulate his life by the command and calling of

God. Hence it follows, that they labor to no purpose, who rashly undertake this or

that course of life, and do not wait for the intimation of the call of God. Lastly, we

learn from the words of Christ, that those only are pleasing to God, who labor for the

advantage of their brethren.

A penny (which was rather more than four times the value of a French carolus,) 1253 was probably the ordinary hire for a day's work. The third, sixth, and ninth hour,

are expressly mentioned, because, while the ancients were wont to divide the day

into twelve hours, from sunrise to sunset, there was another division of the day into

every three hours; as, again, the night was divided into four watches; and so the

eleventh hour means the close of the day.

8. And when the evening was come. It would be improper to look for a mystery in

the injunction of the householder to begin with the last, as if God crowned those first

who were last in the order of time; for such a notion would not at all agree with the

doctrine of Paul. They that are alive, he says, at the coming of Christ will not come

before those who previously fell asleep in Christ, but will follow, (1 Thessalonians

4:15.) But Christ observes a different order in this passage, because he could not

otherwise have expressed — what he afterwards adds — that the first murmured,

because they did not receive more 1254

Besides, he did not intend to say that this murmuring will take place at the last

day, but merely to affirm that there will be no occasion for murmuring The person-

ification ({προσωποποΐα}) which he employs throws no small light on this doctrine,

that men have no right to complain of the bounty of God, when he honors unworthy

persons by large rewards beyond what they deserve. There is no foundation, there-

fore, for what some have imagined, that these words are directed against the Jews,

who were full of malice and envy towards the Gentiles; for it would be absurd to say

that such persons receive an equal hire with the children of God, and this malignity,

which leads men to exclaim against God, does not apply to believers. But the plain

meaning is, that, since God defrauds no man of a just hire, He is at liberty to bestow

on those whom He has lately called an undeserved reward.

16. So the first shall be last. He does not now compare the Jews to the Gentiles,

(as in another passages) nor the reprobate, who swerve from the faith, to the elect

who persevere; and therefore the sentence which is introduced by some interpreters,

many are called, but few are chosen, does not apply to that point. Christ only meant

to say that every one who has been called before others ought to run with so much

the greater alacrity, and, next, to exhort all men to be modest, not to give themselves

the preference above others, but willingly to share with them a common prize. As

the apostles were the first-fruits of the whole church, they appeared to possess some

1252"Cela ne sera point tirer trop loin les parollcs de Christ;" — "this will not be straining too far the words of Christ."

1253A penny ({δηνάριον}) was worth about sevenpence-halfpenny of our money. — Ed. 1254"Pource qu'on ne leur donnoit non plus qu'aux derniers;" — "because no more was given to them than to the last."

JOHN CALVIN

superiority; and Christ did not deny that they would sit as judges to govern the

twelve tribes of Israel. But that they might not be carried away by ambition or vain

confidence in themselves, it was necessary also to remind them that others, who

would long afterwards be called, would be partakers of the same glory, because God

is not limited to any person, but calls freely whomsoever He pleases, and bestows

on those who are called whatever rewards He thinks fit.

Matthew 20:17-19; Mark 10:32-34; Luke 18:31-34

Matthew 20:17-19; Mark 10:32-34;

Luke 18:31-34

Matthew 20:17-19

Mark 10:32-34

Luke 18:31-34

17. And Jesus, going up to Jerusalem, took the twelve disciples apart in the way,

and said to them, 18. Lo, we go up to Jerusalem; and the Son of man will be delivered

to the chief priests and scribes; and they will condemn him to death. 19. And they

will deliver him to the Gentiles to mock, and to scourge, and to crucify him; 1255 and

on the third day he will rise again.

32. And they were in the way going up to Jerusalem; and Jesus went before them:

and they were amazed; and, while they followed him, where afraid. And having

again taken aside the twelve, he began to tell them what things would happen to

him: 33. Lo, we go up to Jerusalem; and the Son of man will be delivered to the chief

priests and scribes; and they will condemn him to death, and will deliver him to the

Gentiles: 34. And will mock him, and scourge him, and spit upon him, and kill him;

and on the third day he will rise again.

31. And Jesus took the twelve, and said to them, Lo, we go up to Jerusalem, and

all things which have been written by the prophets concerning the Son of man will

be accomplished. 32. For he will be delivered to the Gentiles, and mocked, and

insulted, and spat on; 33. And after having scourged, they will kill him; and on the

third day he will rise again. 34. And they understood none of these things; and

this saying was hidden from them, and they understood not the things which were

spoken. 1256

Though the apostles had been previously informed what kind of death awaited

our Lord, yet as they had not sufficiently profited by it, he now repeats anew what

he had frequently said. He sees that the day of his death is at hand; nay more, he

is already in a state of readiness to offer himself to be sacrificed; and, on the other

1255"Pour estre mocque, et flagelle, et crucifie;" — "to be mocked, and scourged, and crucified." 1256"Et ne pouvoyent entendre ce qu'il leur disoit;" — "and they could not understand what he said to them."

JOHN CALVIN

hand, he sees the disciples not only afraid, but overwhelmed by blind alarm. He

therefore exhorts them to steadiness, that they may not immediately yield to temp-

tation. Now there are two methods by which he confirms them; for, by foretelling

what would happen, he not only fortifies them, that they may not give way, when

a calamity, which has arisen suddenly and contrary to expectation, takes them by

surprise, but meets the offense of the cross by a proof of his Divinity, that they may

not lose courage at beholding his short abasement, when they are convinced that he

is the Son of God, and therefore will be victorious over death. The second method

of confirmation is taken from his approaching resurrection.

But it will be proper to look more closely at the words. Mark states — what is omit-

ted by the other two Evangelists — that, before our Lord explained to his disciples in

private that he was going straight to the sacrifice of death, not only they, but also

the rest of his followers, were sorrowful and trembling. Now why they were seized

with this fear it is not easy to say, if it was not because they had already learned

that they had dangerous adversaries at Jerusalem, and would therefore have wished

that Christ should remain in some quiet retreat beyond the reach of the darts, rather

than voluntarily expose himself to such inveterate enemies. Although this fear was

in many respects improper, yet the circumstance of their following Christ is a proof of

no ordinary respect and obedience. It would indeed have been far better to hasten

cheerfully and without regret, wheresoever the Son of God chose to lead them; but

commendation is due to their reverence for his person, which appears in choosing

to do violence to their own feelings rather than to forsake him.

Matthew 20:17. Took the twelve disciples apart in the way It may appear sur-

prising that he makes the twelve alone acquainted with his secret, since all have

need of consolation, for all had been alike seized with fear. I consider the reason

why he did not publish his death to have been, that the report might not spread

too widely before the time. Besides, as he did not expect that the warning would

be of immediate advantage, he reckoned it enough to entrust it to a few, who were

afterwards to be his witnesses. For, as the seed thrown into the earth does not im-

mediately spring up, so we know that Christ said many things to the apostles which

did not immediately yield fruit. And if he had admitted all indiscriminately to this

discourse, it was possible that many persons, seized with alarm, might flee, and

fill the ears of the public with this report; and thus the death of Christ would have

lost its glory, because he would have appeared to have rashly brought it on himself.

Secretly, therefore, he addresses the apostles, and does not even select them as

qualified to receive profit by it, but, as I lately hinted, that they may afterwards be

witnesses.

On this subject Luke is more full than the others; for he relates not only that Christ

predicted the events which were near at hand, but also that he added the doctrine,

that those things which had been written by the prophets would be accomplished in

the Son of man. It was an excellent remedy for overcoming temptation, to perceive

in the very ignominy of the cross the marks by which the Prophets had pointed out

the promised Author of salvation. There can be no doubt that our Lord pointed out

also from the Prophets what kind of fruit they ought to expect from his death; for the

HARMONY OF THE EVANGELISTS

Prophets do not only teach that Christ must suffer, but add the reason, that he may

reconcile the world to God.

18. Lo, we go up to Jerusalem. Hence we perceive that Christ was endued with

divine fortitude for overcoming the terrors of death, for he knowingly and willingly

hastens to undergo it. 1257 For why does he, without any constraint, march forward

to suffer a shocking murder, but because the invincible power of the Spirit enabled

him to subdue fear, and raised him above all human feelings? By a minute detail of

the circumstances, he gives a still more evident proof of his Divinity. For he could not

— as man — have foreseen that, after having been condemned by the chief priests

and scribes, he would be delivered up to the Gentiles, and spat on, and mocked in

various ways, and scourged, and at length dragged to the punishment of the cross

Yet it must be observed that, though our Lord was fully acquainted with the weakness

of his disciples, he does not conceal from them a very grievous offense. For — as we

have said on a former occasion 1258 — nothing could at that time have happened

more powerfully calculated to shake the minds of the godly, than to see the whole

of the sacred order of the Church opposed to Christ.

And yet he does not spare their weakness by deceiving them, but, candidly declar-

ing the whole matter, points out the way to overcome temptation; namely, by look-

ing forward with certainty to his resurrection. But as it was necessary that His death

should go before, he makes their triumph, in the meantime, to consist in hope.

Luke 18:34. And they understood none of these things. What stupidity was

this, not to understand what Christ said to them in a plain and familiar manner, on

a subject not too lofty or intricate, but of which they had, at their own suggestion,

entertained some suspicion! But it is proper also to bear in mind — what I have

formerly observed — the reason why they were held in such gross ignorance, which

was, that they had formed the expectation of a joyful and prosperous advancement,

and therefore reckoned it to be in the highest degree absurd, that Christ should be

ignominiously crucified. Hence we infer with what madness the minds of men are

seized through a false imagination; and therefore we ought to be the more careful

not to yield to any foolish thoughts, and shut our eyes against the light.

1257"Veu qu'il se haste pour s'y presenter de son bon gre, et seachant bien ce qu'il avoit a endurer;" — "since he hastens to present himself to it of his own accord, and knowing well what he had to endure."

1258See p. 301 of this volume.

Matthew 20:20-23; Mark 10:35-40

Matthew 20:20-23

Mark 10:35-40

20. Then came to him the mother of Zebedee's children with her sons, worship-

ping, 1259 and asking something from him. 21. And he said to her, What wilt thou?

She saith to him, Grant that these my two sons may sit, one at thy right hand, and

the other at the left, in thy kingdom. 22. And Jesus answering said, You know not

what you ask. Can you drink the cup which I shall drink, and be baptized with the

baptism with which I am baptized? They say to him, We can. 23. He saith to them,

You shall indeed drink my cup, and you shall be baptized with the baptism with which

I am baptized; but to sit at my right hand, and at my left, is not mine to give; but it

shall fall to those for whom it is prepared by my Father. 1260

35. And James and John, sons of Zebedee, came to him, saying, Master, we desire

that thou shouldest do for us whatsoever we shall ask. 36. And he said to them, What

do you wish that I should do for you? 37. And they said, Grant to us that we may

sit, on at thy right hand, and the other at thy left, in thy glory. 38. And Jesus said

to them, You know not what you ask. Can you drink the cup which I drink, and be

baptized with the baptism with which I am baptized? 39. And they said to him, We

can. And Jesus said to them, You shall indeed drink the cup which I drink, and you

shall be baptized with the baptism with which I am baptized: 40. But to sit at my

right hand, and at my left is not mine to give; but it shall fall to those for whom it is

prepared. 1261

Matthew 20:20. Then came to him the mother of Zebedee's children. This

narrative contains a bright mirror of human vanity; for it shows that proper and holy

zeal is often accompanied by ambition, or some other vice of the flesh, so that they

who follow Christ have a different object in view from what they ought to have. They

1259"S'enclinant a luy;" — "bowing down to him." 1260"Mais ceux ausquels il est apparelle de mon l'ere [l'auront];" — "but those for whom it is prepared by my Father [shall have it.]"

1261"Mais il sera [donne] a ceux ausquels il est prepare;" — "but it shall be given to those for whom it is prepared."

HARMONY OF THE EVANGELISTS

who are not satisfied with himself alone, but seek this or the other thing apart from

him and his promises, wander egregiously from the right path. Nor is it enough

that, at the commencement, we sincerely apply our minds to Christ, if we do not

stead-lastly maintain the same purity; for frequently, in the midst of the course,

there spring up sinful affections by which we are led astray. In this way it is probable

that the two sons of Zebedee were, at first, sincere in their adherence to Christ;

but when they see that they have no ordinary share of his favor, and hear his reign

spoken of as near at hand, their minds are immediately led to wicked ambition, and

they are greatly distressed at the thought of remaining in their present situation. If

this happens to two excellent disciples, with what care ought we to walk, if we do not

wish to turn aside from the right path! More especially, when any plausible occasion

presents itself, we ought to be on our guard, lest the desire of honors corrupt the

feeling of piety.

Though Matthew and Mark differ somewhat in the words, yet they agree as to the

substance of the matter. Matthew says that the wife of Zebedee came, and asked for

her sons that they might hold the highest places in the kingdom of Christ. Mark rep-

resents themselves as making the request. But it is probable that, being restrained

by bashfulness, they had the dexterity to employ their mother, who would present

the request with greater boldness. That the wish came originally from themselves

may be inferred from this circumstance, that Christ replied to them, and not to their

mother. Besides, when their mother, bowing down, states that she has something

to ask, and when themselves, according to Mark, apply for a general engagement,

that whatever they ask shall be granted to them, this timid insinuation proves that

they were conscious of something wrong. 1262

21. In the kingdom. It was worthy of commendation in the sons of Zebedee,

that they expected some kingdom of Christ, of which not even the slightest trace

was then visible. They see Christ exposed to contempt under the mean aspect of

a servant; nay more, they see him despised and loaded with many reproaches by

the world; but they are convinced that he will soon become a magnificent king, for

so he had taught them. It is unquestionably a noble specimen of faith; but hence

we perceive how easily the pure seed is no sooner implanted in our hearts than it

becomes degenerate and corrupted; for they imagined to themselves a kingdom

which had no existence, and presently committed the folly of desiring the highest

places. Since, therefore, this wicked ambition flowed from a general principle of

faith, which in itself was highly commendable, we ought to pray, not only that the

Lord would open the eyes of our mind, but that he would give us continual direction,

and keep our minds fixed on the proper object. We ought also to pray, not only that

he would bestow faith upon us, but that he would keep it pure from all mixture.

22. You know not what you ask. Their ignorance was worthy of blame on two ac-

counts; first, because their ambition led them to desire more than was proper; and,

secondly, because, instead of the heavenly kingdom of Christ, they had formed the

idea of a phantom in the air. As to the first of those reasons, whoever is not satisfied

1262"Monstre que leur conscience les redarguoit;" — "shows that their conscience was reproving them."

JOHN CALVIN

with the free adoption of God, and desires to raise himself, such a person wanders

beyond his limits, and, by unseasonably pressing himself forward beyond what was

proper for him to do, is ungrateful to God. Now to estimate the spiritual kingdom

of Christ according to the feeling of our flesh is highly perverse. And, indeed, the

greater the delight which the mind of man takes in idle speculations, the more care-

fully ought we to guard against them; as we see that the books of the sophists are

stuffed with useless notions of this sort.

Can you drink the cup which I shall drink? To correct their ambition, and to with-

draw them from this wicked desire, he holds out to them the cross, and all the an-

noyances which the children of God must endure. As if he had said, "Does your

present warfare allow you so much leisure, that you are now making arrangements

for a triumphal procession?" For if they had been earnestly employed in the duties of

their calling, they would never have given way to this wicked imagination. In these

words, therefore, those who are desirous to obtain the prize before the proper time

are enjoined by Christ to employ themselves in attending to the duties of piety. And

certainly this is an excellent bridle for restraining ambition; for, so long as we are

pilgrims in this world, our condition is such as ought to banish vain luxuries. We are

surrounded by a thousand dangers. Sometimes the enemy assails us by ambush,

and that in a variety of ways; and sometimes he attacks us by open violence. Is he

not worse than stupid who, amidst so many deaths, entertains himself at his ease

by drawing pictures of a triumph?

Our Lord enjoins his followers, indeed, to feel assured of victory, and to sing a

triumphal song in the midst of death; for otherwise they would not have courage to

fight valiantly. But it is one thing to advance manfully to the battle, in reliance on the

reward which God has promised to them, and to labor with their whole might for this

object; and it is another thing to forget the contest, to turn aside from the enemy, to

lose sight of dangers, and to rush forward to triumph, for which they ought to wait till

the proper time. Besides, this foolish speed, for the most part, draws men aside from

their calling; for as in battle the greatest coward is the keenest to seize the booty,

so in the kingdom of Christ none are more eager to obtain the superiority than those

who shrink from all the annoyance which attends toil. Most properly, therefore, does

Christ enjoin those who were puffed up with vain glory to keep by their post. 1263

The sum of the whole is, that for none but him who has fought lawfully is the crown

prepared; and especially, that none will be a partaker of the life and the kingdom of

Christ who has not previously shared in his sufferings and death.

In the word baptism the force of the metaphor is very evident; for we know that

by baptism believers are instructed to deny themselves, (Matthew 16:24;) to crucify

the old man, (Romans 6:6;) and, in short, to bear the cross It is uncertain if, by the

word cup, ({ποτήριον},) our Lord alluded to the mystery of the Holy Supper; but as

it had not yet come into use, I choose to interpret it more simply as denoting the

measure of afflictions which God appoints to every one. For as it is his right to lay

1263"A bon droict done Christ royant ses deux disciples eslevez d'une vaine gloire, les arreste a penser aux choses qui concernent le devoir de leur vocation;" — "with good reason, then, does Christ, seeing his two disciples carried away by vain glory, make them stop to consider the things which belong to the duty of their calling."

HARMONY OF THE EVANGELISTS

on every one his own burden according to his pleasure, in the same manner as a

householder distributes and allots the portions of the members of his family, so He

is said to give them a cup to drink 1264

These words contain no ordinary consolation for alleviating the bitterness of the

cross, when in the cross Christ associates himself with us. And what could be more

desirable than to have every thing in common with the Son of God? for thus are those

things which at first sight appear to be deadly made to yield to us salvation and life.

On the other hand, how shall he be reckoned among the disciples of Christ, who

desires to be wholly exempted from the cross? For such person refuses to submit

to the baptism of Christ, which is nothing else than to withdraw from the earliest

lessons. 1265 Now whenever baptism is mentioned, let us recollect that we were

baptized on this condition, and for this purpose, that the cross may be attached to

our shoulders.

The boast made with so much confidence by John and James, that they are pre-

pared to drink the cup, manifests the presumption of the flesh; for, when we are

beyond the reach of darts, we think nothing impossible. And not long afterwards,

the melancholy result exposed their rashness; but in so far it was good in them that,

when they were free to make a choice, they presented themselves to bear the cross.

23. You shall indeed drink my cup. As they were disciples, it was proper that they

should be assimilated to their Master. Christ warns them of what will take place, that

they may be prepared to endure it with patience; and, in the persons of two men,

he addresses all his followers. For though many believers die a natural death, and

without violence or shedding of blood, yet it is common to all of them, as Paul informs

us, (Romans 8:29; 2 Corinthians 3:18,) to be conformed to the image of Christ; and,

therefore,

during their whole life, they are sheep appointed to the slaughter,

(Romans 8:36.)

Is not mine to give 1266 By this reply Christ surrenders nothing, but only states

that the Father had not assigned to him this office of appointing to each person his

own peculiar place in the kingdom of heaven. He came, indeed, in order to bring

all his people to eternal life; but we ought to reckon it enough that the inheritance

obtained by his blood awaits us. As to the degree in which some men rise above

others, it is not our business to inquire, and God did not intend that it should be

revealed to us by Christ, but that it should be reserved till the latest revelation. We

have now ascertained Christ's meaning; for he does not here reason as to his power,

but only desires us to consider for what purpose he was sent by the Father, and what

corresponds to his calling, and therefore distinguishes between the secret purpose

of God and the nature of that teaching which had been enjoined on him. It is a useful

warning, that we may learn to be wise with sobriety, and may not attempt to force

our way into the hidden mysteries of God, and more especially, that we may not

1264"Il est dit pour ceste cause, que Dieu donne la coupe a boire;" — "for this reason it is said that God gives the cup to drink."

1265"Car cela n'est proprement autre chose que se retirer des commencemens, et ne vouloir entrer a la premiere lecon de son eschole;" — "for that is properly nothing else than to withdraw at the beginning, and to refuse to enter into the first lesson of his school."

1266"Ce n'est pas a moy a le dormer;" — "it does not belong to me to give it."

JOHN CALVIN

indulge excessive curiosity in our inquiries about the future state; for

It hath not yet appeared what we shall be,

till God shall make us like himself, (1 John 3:2.

It is also worthy of our notice, that these words do not imply that there will be

equality among the children of God, after they have been admitted to the heavenly

glory, but rather that to each is promised that degree of honor to which he has been

set apart by the eternal purpose of God.

Matthew 20:24-28; Mark 10:41-45; Luke 22:24-27

Matthew 20:24-28; Mark 10:41-45;

Luke 22:24-27

Matthew 20:24-27

Mark 10:41-45

Luke 22:24-27

24. And when the ten heard it, 1267 they were displeased with the two brethren.

25. And Jesus called them to him, and said, You know that the princes of the Gentiles

rule over them, and they who are great exercise authority over them. 26. It shall

not be so among you: but whoever wishes to be great among you, let him be your

minister; 27. And he that wishes to be chief among you, let him be your servant: 28.

Even as the Son of man came not that he might be served, but that he might serve,

and that he might give his life a ransom for many.

41. And when the ten heard it, they began to be displeased with James and John.

42. And Jesus, when he had called them to him, saith to them, You know that they

who appear to rule over the Gentiles exercise dominion over them; and they who

are princes among them exercise power over them. 43. But it shall not be so among

you; but whoever wishes to become great among you, shall be your minister;. And

whoever wishes to be chief among you, shall be your servant. 45. For even the Son

of man came not that he might be served, but that he might serve, and that he might

give his life a ransom for many.

24. And there arose also a dispute among them, which of them appeared to be

greatest. 25. And he said to them, The kings of the Gentiles rule over them; and

they that have power over them are called benefactors. 26. But you are not so:

but he that is greatest among you, let him become as the younger; and he that is

ruler, as he that serves. 27. For which is greater, he that sitteth at table, or her that

serveth? Is it not he that sitteth at table? But I am in the midst of you as he that

serveth.

Matthew 20:24. And when the ten heard it. 1268 Luke appears to refer this

1267"Les dix autres ayans ouy cela;" — "the other ten having heard that." 1268"Les dix autres ayans ouy cela;" — "the other ten having heard that."

JOHN CALVIN

dispute to a different time. But any one who shall carefully examine that twenty-

second chapter will plainly see that discourses delivered at different times are there

brought together, without any regard to order. The dispute about the primacy, there-

fore which Luke mentions, flowed from this source, that the sons of Zebedee aspired

to the first places in the kingdom of Christ. And yet the displeasure of the rest was

far from being well-founded; for, while the foolish ambition of the two disciples was

so severely blamed, that they retired from Christ with disgrace, what injury was it to

the other ten, that those disciples foolishly wished what they did not obtain? 1269

For though they had a good right to be offended at the ambition of those disciples,

yet when it was put down they ought to have been satisfied. But our Lord intended

to seize on this occasion for laying open a disease which was lurking within them;

for there was not one of them who would willingly yield to others, but every one

secretly cherished within himself the expectation of the primacy; in consequence of

which, they envy and dispute with one another, and yet in all there reigns wicked

ambition. And if this fault was found to be natural to uneducated men of ordinary

rank, and if it broke out on a slight occasion, and almost without any occasion at

all, how much more ought we to be on our guard, when there is abundance of fuel

to feed a concealed flame? We see then how ambition springs up in any man who

has great power and honors, and sends out its flames far and wide, unless the spirit

of modesty, coming from heaven, extinguish the pride which has a firm hold of the

nature of man.

25. You know that the princes of the Gentiles rule over them. It is first said that

Christ called them to him, that he might reprove them in private; and next we learn

from it that, being ashamed of their ambition, they did not openly complain, but that

a sort of hollow murmur arose, and every one secretly preferred himself to the rest.

He does not explain generally how deadly a plague ambition is, but simply warns

them, that nothing is more foolish than to fight about nothing. 1270 He shows that

the primacy, which was the occasion of dispute among them, has no existence in his

kingdom. Those persons, therefore, who extend this saying indiscriminately to all

the godly are mistaken; for Christ only takes occasion from the present occurrence to

show that it is absurd in the apostles to dispute about the degree of power and honor

in their own rank, because the office of teaching, to which they were appointed, has

no resemblance to the governments of the world. I do acknowledge that this doctrine

applies both to private persons and to kings and magistrates; for no man deserves

to be reckoned one of Christ's flock, unless he has made such proficiency under

the teacher of humility, as to claim nothing for himself, but condescend to cultivate

brotherly love. This is, no doubt, true; but the design of Christ was, as I have said,

to distinguish between the spiritual government of his Church and the empires of

the world, that the apostles might not look for the favors of a court; for in proportion

as any of the nobles is loved by kings, he rises to wealth and distinction. But Christ

appoints pastors of his Church, not to rule, but to serve

1269"Avoyent follement desire une chose qu'ils n'ont peu obtenir;" — "had foolishly desired a thing which they could not obtain."

1270"Qu'il n'y a point de folie plus grande, que de debattre d'une chose qui n'est point;" — "that there is no greater folly than to debate about a thing which does not exist."

HARMONY OF THE EVANGELISTS

This reflects the error of the Anabaptists, who exclude kings and magistrates from

the Church of God, because Christ declares 1271 that they are not like his disciples;

though the comparison is here made not between Christians and ungodly men, but

between the nature of their offices. Besides, Christ did not look so much at the

persons of men as at the condition of his Church. For it was possible that one who

was governor of a village or of a city might, in a case of urgent necessity, discharge

also the office of teaching; but Christ satisfied himself with explaining what belongs

to the apostolic office and what is at variance with it.

But a question arises, Why does Christ, who appointed separate orders in his

Church, disown in this passage all degrees? For he appears to throw them all down,

or, at least, to place them on a level, so that not one rises above the rest. But natural

reason prescribes a very different method; and Paul, when describing the govern-

ment of the Church, (Ephesians 4:11,) enumerates the various departments of the

ministry, in such a manner as to make the rank of apostleship higher than the office

of pastors. Timothy and Titus also, are unquestionably enjoined by him to exercise

authoritative superintendence over others, according to the command of God. I re-

ply, if we carefully examine the whole, it will be found that even kings do not rule

justly or lawfully, unless they serve; but that the apostolic office differs from earthly

government in this respect, that the manner in which kings and magistrates serve

does not prevent them from governing, or indeed from rising above their subjects

in magnificent pomp and splendor. Thus David, Hezekiah, and others of the same

class, while they were the willing servants of all, used a scepter, a crown, a throne,

and other emblems of royalty. But the government of the Church admits nothing

of this sort; for Christ allowed the pastors nothing more than to be ministers, and

to abstain entirely from the exercise of authority. Here, to it ought to be observed,

that the discourse relates to the thing itself rather than to the disposition. Christ

distinguishes between the apostles and the rank of kings, not because kings have a

right to act haughtily, but because the station of royalty is different from the apos-

tolic office. While, therefore, both ought to be humble, it is the duty of the apostles

always to consider what form of government the Lord has appointed for his Church.

As to the words which Matthew employs, the princes of the Gentiles rule over

them, Luke conveys the same import by saying, they are called benefactors; which

means, that kings possess great wealth and abundance, in order that they may be

generous and bountiful. For though kings have greater delight in their power, and

a stronger desire that it should be formidable, than that it should be founded in the

consent of the people, still they desire the praise of munificence. 1272 Hence,

too, they take the name in the Hebrew language, {}נדיבים, (nedibim ) They are so

called from bestowing gifts; 1273 for taxes and tributes are paid to them for no other

purpose than to furnish the expense necessary to the magnificence of their rank.

26. It shall not be so among you. There can be no doubt that Christ refers to the

1271"Sous couleur de ce que Christ dit;" — "under the pretense of what Christ says." 1272"Toutesfois ils appetent d'avoir la louange d'estre magnifiques et liberaux;" — "yet they desire to have the praise of being sumptuous and liberal."

1273{{( נדיבnadib,)alvrince, which is derived from {( }נדבnadab,) to be bountiful, is the very word to which allusion is supposed

to be made in the passage, (Luke 22:25,) where it is said that the name princes ,{)}נדיביםnedibim) signifies benefactors. — Ed

JOHN CALVIN

foolish imagination by which he saw that the apostles were deceived. "It is foolish

and improper in you," he says, "to imagine a kingdom, which is unsuitable to me;

and therefore, if you desire to serve me faithfully, you must resort to a different

method, which is, that each of you may strive to serve others." 1274 But whoever

wishes to be great among you, let him be your servant. These words are employed

in an unusual sense; for ambition does not allow a man to be devoted, or, rather, to

be subject to his brethren. Abject flattery, I do acknowledge, is practiced by those

who aspire to honors, but nothing is farther from their intention than to serve But

Christ's meaning is not difficult to be perceived. As every man is carried away by

a love of himself, he declares that this passion ought to be directed to a different

object. Let the only greatness, eminence, and rank, which you desire, be, to submit

to your brethren; and let this be your primacy, to be the servants of all.

28. As the Son of man Christ confirms the preceding doctrine by his own example;

for he voluntarily took upon himself the form of a servant, and emptied himself, as

Paul also informs us, (Philippians 2:7.) To prove more clearly how far he was from

indulging in lofty views, he reminds them of his death. "Because I have chosen you

to the honor of being near me, you are seized by a wicked ambition to reign. But I —

by whose example you ought to regulate your life — came not to exalt myself, or to

claim any royal dignity. On the contrary, I took upon me, along with the mean and

despised form of the flesh, the ignominy of the cross. If it be objected, that Christ

was:

exalted by the Father, in order that every knee might bow to him,

(Philippians 2:9,10,)

it is easy to reply, that what he now says refers to the period of his humiliation.

Accordingly, Luke adds, that he lived among them, as if he were a servant: not that in

appearance, or in name, or in reality, he was inferior to them, (for he always wished

to be acknowledged as their Master and Lord,) but because from the heavenly glory

he descended to such meekness, that he submitted to bear their infirmities. Besides,

it ought to be remembered that a comparison is here made between the greater and

the less, as in that passage,

If I, who am your Master and Lord, have washed your feet, much more ought you

to perform this service to one another,

(John 13:14.)

And to give his life a ransom for many. Christ mentioned his death, as we have

said, in order to withdraw his disciples from the foolish imagination of an earthly

kingdom. But it is a just and appropriate statement of its power and results, when he

declares that his life is the price of our redemption; whence it follows, that we obtain

an undeserved reconciliation with God, the price of which is to be found nowhere else

than in the death of Christ. Wherefore, this single word overturns all the idle talk of

the Papists about their abominable satisfactions Again, while Christ has purchased

us by his death to be his property, this submission, of which he speaks, is so far

from diminishing his boundless glory, that it greatly increases its splendor. The word

many ({πολλῶν}) is not put definitely for a fixed number, but for a large number;

1274"De se rendre serviteur a ses compagnons;" — "to become a servant to his companions."

HARMONY OF THE EVANGELISTS

for he contrasts himself with all others. 1275 And in this sense it is used in Romans

5:15, where Paul does not speak of any part of men, but embraces the whole human

race.

1275"Il prend PLUSIEURS, non pas pour quelque certain nombre, mais pour les autres: car il fait une comparaison de sa personne a tout le reste des hommes;" — "He takes MANY, not for any fixed number, but for the others; for he makes a comparison of his person with all the rest of men."

Matthew 20:29-34; Mark 10:46-52; Luke 18:35-43

Matthew 20:29-34; Mark 10:46-52;

Luke 18:35-43

Matthew 20:29-34

Mark 10:46-52

Luke 18:35-43

29. And while they were departing from Jericho, a great multitude followed him.

30. And, lo, two blind men sitting near the road, when they heard that Jesus was

passing by, cried aloud, saying, Have mercy on us, O Lord, thou Son of David. 31.

And the multitude rebuked them, that they might be silent; but they cried out the

more, saying, Have mercy on us, O Lord, thou Son of David. 32. And Jesus stood,

and called them, and said, What do you wish that I should do to you? 33. They say

to him, Lord, that our eyes may be opened. 34. And Jesus, moved with compassion,

touched their eyes; and immediately their eyes received sight, and they followed

him.

46. And they come to Jericho: and while they was departing from the city Jericho,

and his disciples, and a great multitude, Bartimeus, son of Timeus, a blind man, was

sitting hear the road begging. 47. And when he heard that it was Jesus of Nazareth,

he began to cry aloud, and to say, Jesus, Son of David, have mercy on me. 48. And

many rebuked him, that he might be silent: but he cried out so much the more, Son

of David, have mercy on me. 49. And Jesus stood, and commanded him to be called.

And they call the blind man, saying to him, Be of good courage, rise; he calleth thee.

50. And he, throwing away his mantle, arose, and came to Jesus. 51. And Jesus

answering, saith to him, What dost thou wish that I should do to thee? And the blind

man said to him, Master, 1276 that I may receive sight. 52 And Jesus said to him, Go

away; thy faith hath cured thee. And immediately he received sight, and followed

Jesus in the way.

35. And it happened that, while he was approaching Jericho, a certain blind man

was sitting near the road begging: 36. And when he heard a multitude passing by,

he asked what it was. 37. And they said to him, that Jesus of Nazareth was passing

1276"Rabboni;" — "Maistre."

HARMONY OF THE EVANGELISTS

by. 38. And he cried out, saying, Jesus, Son of David, have mercy on me. 39. And

they that were going before rebuked him, that he might be silent: but he cried out

so much the more, Son of David, have mercy on me. 40. And Jesus, standing still,

commanded him to be brought to him: and while he was approaching, he asked him,

41. Saying, What dost thou wish that I should do to thee? And he said, Lord, that I

may receive sight. 42. Then Jesus said to him, Receive sight: thy faith hath cured

thee. 43. And immediately he received sight, and followed him, glorifying God: and

all the people when they saw it, gave praise to God.

Matthew 20:29. And while they were departing from Jericho. Osiander has

resolved to display his ingenuity by making four blind men out of one. But nothing

can be more frivolous than this supposition. Having observed that the Evangelists

differ in a few expressions, he imagined that one blind man received sight when

they were entering into the city, and that the second, and other two, received sight

when Christ was departing from it. But all the circumstances agree so completely,

that no person of sound judgment will believe them to be different narratives. Not

to mention other matters, when Christ's followers had endeavored to put the first to

silence, and saw him cured contrary to their expectation, would they immediately

have made the same attempt with the other three? But it is unnecessary to go into

particulars, from which any man may easily infer that it is one and the same event

which is related.

But there is a puzzling contradiction in this respect, that Matthew and Mark say

that the miracle was performed on one or on two blind men, when Christ had already

departed from the city; while Luke relates that it was done before he came to the

city. Besides, Mark and Luke speak of not more than one blind man, while Matthew

mentions two. But as we know that it frequently occurs in the Evangelists, that in the

same narrative one passes by what is mentioned by the others, and, on the other

hand, states more clearly what they have omitted, it ought not to be looked upon as

strange or unusual in the present passage. My conjecture is, that, while Christ was

approaching to the city, the blind man cried out, but that, as he was not heard on

account of the noise, he placed himself in the way, as they were departing from the

city, 1277 and then was at length called by Christ. And so Luke, commencing with

what was true, does not follow out the whole narrative, but passes over Christ's stay

in the city; while the other Evangelists attend only to the time which was nearer to

the miracle. There is probability in the conjecture that, as Christ frequently, when

he wished to try the faith of men, delayed for a short time to relieve them, so he

subjected this blind man to the same scrutiny.

The second difficulty may be speedily removed; for we have seen, on a former

occasion, that Mark and Luke speak of one demoniac as having been cured, while

Matthew, as in the present instance, mentions two, (Matthew 8:28; Mark 5:2; Luke

8:27 1278 ) And yet this involves no contradiction between them; but it may rather

1277"Mais pource qu'il ne peut estre ouy a cause du bruit du peuple, qu'il s'en alla, l'autre porte de la ville par laquelle Christ devoit sortir, pour l'attendre la au chemin;" — "but, because he could not be heard on account of the noise of the people, that he went away to the other gate by which Christ was to go out, to wait for him there on the road."

1278See Harmony, vol. 1 p. 428.

JOHN CALVIN

be conjectured with probability, that at first one blind man implored the favor of

Christ, and that another was excited by his example, and that in this way two persons

received sight Mark and Luke speak of one only, either because he was better known,

or because in him the demonstration of Christ's power was not less remarkable than

it was in both. It certainly appears to have been on account of his having been

extensively known that he was selected by Mark, who gives both his own name and

that of his father: Bartimeus, son of Timeus By doing so, he does not claim for him

either illustrious descent or wealth; for he was a beggar of the lowest class. Hence

it appears that the miracle was more remarkable in his person, because his calamity

had been generally known. This appears to me to be the reason why Mark and

Luke mention him only, and say nothing about the other, who was a sort of inferior

appendage. But Matthew, who was an eye-witness, 1279 did not choose to pass by

even this person, though less known.

30. Have mercy on me, O Lord. I stated, a little ago, that there was at first but

one who cried out, but the other was induced by a similar necessity to join him.

They confer on Christ no ordinary honor, when they request him to have mercy, and

relieve them; for they must have been convinced that he had in his power the assis-

tance or remedy which they needed. But their faith is still more clearly exhibited by

their acknowledgment of him as Messiah, to whom we know that the Jews gave this

designation, Son of David They therefore apply to Christ, not only as some Prophet,

but as that person whom God had promised to be the only Author of salvation. The

cry proved the ardor of the desire; for, though they knew that what they said ex-

posed them to the hatred of many, who were highly displeased with the honor done

to Christ, their fear was overcome by the ardor of desire, so that they did not refrain,

on this account, from raising their voice aloud.

31. And the multitude reproved them. It is surprising that the disciples of Christ,

who follow him through a sense of duty and of respect, should wish to drive wretched

men from the favor of Christ, and, so far as lies in them, to prevent the exercise of

his power. But it frequently happens that the greater part of those who profess the

name of Christ, instead of inviting us to him, rather hinder or delay our approach.

If Satan endeavored to throw obstacles in the way of two blind men, by means of

pious and simple persons, who were induced by some sentiments of religion to follow

Christ, how much more will he succeed in accomplishing it by means of hypocrites

and traitors, if we be not strictly on our guard. Perseverance is therefore necessary

to overcome every difficulty, and the more numerous the obstacles are which Satan

throws in the way, the more powerfully ought we to be excited to earnestness in

prayer, as we see that the blind men redoubled their cry

32. What do you wish that I should do to you? He gently and kindly asks what they

desire; for he had determined to grant their requests. There is no reason to doubt

that they prayed by a special movement of the Holy Spirit; for, as the Lord does not

intend to grant to all persons deliverance from bodily diseases, so neither does he

permit them simply to pray for it. A rule has been prescribed for us what we ought to

ask, and in what manner, and to what extent; and we are not at liberty to depart from

1279"Qui avoit este present au miracle;" — "who had been present at the miracle."

HARMONY OF THE EVANGELISTS

that rule, unless the Lord, by a secret movement of the Spirit, suggest to us some

special prayer, which rarely happens. Christ puts the question to them, not for their

sake as individuals, but for the sake of all the people; for we know how the world

swallows God's benefits without perceiving them, unless they are stimulated and

aroused. Christ, therefore, by his voice, awakens the assembled crowd to observe

the miracle, as he awakens them shortly afterwards by a visible sign, when he opens

their eyes by touching them.

34. And Jesus, moved with compassion, etc. {Σπλαγχνισθείς}, moved with com-

passion, is not the participle of the same verb which Matthew had just now employed

in reference to the blind man, {ἐλέησον}, have mercy 1280 They implored the mercy

of Christ, that he might relieve their wretchedness; but now the Evangelist expresses

that Christ was induced to cure them, not only by undeserved goodness, but because

he pitied their distress. For the metaphor is taken from the bowels, ({σπλάγχνα},) in

which dwells that kindness and mutual compassion which prompts us to assist our

neighbors.

Mark 10:52. Thy faith hath saved thee By the word faith is meant not only a

confident hope of recovering sight, but a loftier conviction, which was, that this blind

man had acknowledged Jesus to be the Messiah whom God had promised. Nor must

we imagine that it was only some confused knowledge; for we have already seen

that this confession was taken from the Law and the Prophets. For the blind man

did not at random bestow on Christ the name of Son of David, but embraced him as

that person whose coming he had been taught by the divine predictions to expect.

Now Christ attributes it to faith that the blind man received sight; for, though the

power and grace of God sometimes extend even to unbelievers, yet no man enjoys

His benefits in a right and profitable manner, unless he receive them by faith; nay,

the use of the gifts of God is so far from being advantageous to unbelievers, that it

is even hurtful. And therefore, when Christ says, thy faith hath saved thee, the word

saved is not limited to an outward cure, but includes also the health and safety of the

soul; as if Christ had said, that by faith the blind man obtained that God was gracious

to him, and granted his wish. And if it was in regard to faith that God bestowed his

favor on the blind man, it follows that he was justified by faith

Matthew 20:34. And followed him. This was an expression of gratitude, 1281

when the blind men became followers of Christ; for, though it is uncertain how long

they discharged this duty, yet it showed a grateful mind, that they presented them-

selves to many, in that journey, as mirrors of the grace of Christ. Luke adds, that the

people gave praise to God, which tends to prove the certainty of the miracle.

1280"Quand ils disoyent, Fils de David, aye misericorde de nous;" — "when they said, Son of David, have mercy on us."

1281"Ceci a este un signe de recognoissance du bien receu de Christ;" — "this was an expression of gratitude for the favor received from Christ."

Luke 19:1-10

1. And having entered, he passeth through Jericho. 1282 2. And, lo, a man named

Zaccheus, and he was chief of the publicans, and was rich. 3. And he sought to

see Jesus who he was, 1283 and could not on account of the multitude; for he was

of small stature. 4. And running before, he climbed up into a sycamore tree to see

him; for he was to pass that way. 5. And when Jesus came to the place, he looked

up, and saw him, and said to him, Zaccheus, make haste, and come down; for today

I must abide at thy house. 6. And he made haste, and came down, and received

him joyfully. 7. And when they saw it, they all murmured, saying, That he had gone

to lodge with a man who is a sinner. 8. And Zaccheus stood, and said to the Lord,

Lo, O Lord, the half of my goods I give to the poor; and if I have defrauded any man

in any thing, I restore fourfold. 1284 9. Jesus said to him, Today is salvation come to

this house, inasmuch as he also is a son of Abraham. 1285 10. For the Son of man

came to seek and save what was lost.

This shows how little attention Luke paid to observing the order of dates; for, after

having detailed the miracle, he now relates what happened in the city of Jericho He

tells us that, while Christ presented himself to the view of all, as he went along

the streets, Zaccheus alone was very desirous to see him. For it was an evidence

of intense desire that he climbed up a tree; since rich men are, for the most part,

haughty, and plume themselves on affected gravity. It is possible, indeed, that others

entertained the same wish, but this man was most properly singled out by Luke,

both on account of his rank, and on account of his wonderful conversion, which

took place suddenly. Now, though faith was not yet formed in Zaccheus, yet this

was a sort of preparation for it; for it was not without a heavenly inspiration that he

desired so earnestly to get a sight of Christ; I mean, in reference to that design which

1282"Estant entre en Iericho, il alloit par la ville;" — "having entered into Jericho, he went through the town."

1283"Et taschoit a veoir lequel estoit Iesus;" — "and endeavored to see who Jesus was." 1284"I'en rend quatre fois autant;" — "I restore four times as much for it." 1285"Poutrtant que ceste-ci aussi est fille d'Abraham, ou, cestuy-ci aussi est fils d'Abraham;" — "because this also is a daughter of Abraham, or, this also is a son of Abraham."

HARMONY OF THE EVANGELISTS

immediately appeared. Some were led, no doubt, by vain curiosity to run even from

distant places, for the purpose of seeing Christ, but the event showed that the mind

of Zaccheus contained some seed of piety. In this manner, before revealing himself

to men, the Lord frequently communicates to them a secret desire, by which they

are led to Him, while he is still concealed and unknown; and, though they have no

fixed object in view, He does not disappoint them, but manifests himself in due time.

5. Zaccheus, make haste, and come down. It is a remarkable instance of favor,

that the Lord anticipates Zaccheus, and does not wait for his invitation, but of his

own accord asks lodging at his house. We know how hateful, nay, how detestable

the name of publican at that time was; and we shall find that this is shortly after-

wards mentioned by Luke. It is therefore astonishing kindness in the Son of God to

approach a man, from whom the great body of men recoil, and that before he is re-

quested to do so. But we need not wonder, if he bestows this honor on one who was

already drawn to him by a secret movement of the Spirit; for it was a more valuable

gift to dwell in his heart than to enter his house. But by this expression he made

it evident, that he is never sought in vain by those who sincerely desire to know

him; for Zaccheus obtained vastly more than he had expected. Besides, the great

readiness of Zaccheus to obey, his hastening to come down from the tree, and his

joy in receiving Christ, exhibit still more clearly the power and guidance of the Holy

Spirit; for, though he did not yet possess a pure faith, yet this submissiveness and

obedience must be regarded as the beginning of faith.

7. And when they saw it, they all murmured. The inhabitants of the town — and,

perhaps, some of Christ's followers — murmur that he goes to lodge with a man

who is looked upon as wicked and infamous, even though nobody invited him. It is

thus that the world disregards the offer of the grace of God, but complains bitterly 1286 when it is conveyed to others. But let us consider how unjust this murmuring

was. They think it unreasonable that Christ should bestows so great an honor on a

wicked man; for in this passage, as in many others, the word sinner is not taken in

the ordinary sense, 1287 but denotes a man of disgraceful and scandalous life. Let

us suppose that Zaccheus was a person of this description. Still, we ought first to

inquire for what purpose Christ chose to become his guest; for, while out of doors

men are murmuring, within the house God displays magnificently the glory of this

name, and refutes their wicked calumny.

The conversion of Zaccheus was an astonishing work of God, and yet there was

no good reason why Zaccheus should be marked with infamy. He had the charge

of collecting the taxes. Now to collect taxes was no crime in itself, but men of that

class were exceedingly despised and hated by the Jews, because they reckoned it

to be in the highest degree unjust that they should pay tribute. But whatever might

be the character of Zaccheus, still the kindness of Christ ought not to be blamed,

but commended, in not refusing his assistance to a wretched man, to rescue him

from destruction, and bring him to salvation. And therefore the offense which was

wickedly taken did not hinder him from proceeding to execute his Father's command.

1286"Et cependant est envieux et marri;" — "and yet is envious and offended." 1287"Et ne signifie pas ce que communeement nous appelons pecheur;" — "and does not mean what we usually call a sinner."

JOHN CALVIN

With such magnanimity ought all his ministers to be endued, as to think more highly

of the salvation of one soul than of the murmurs which all ignorant persons may

utter, and not to desist from their duty, even though all their actions and words may

expose them to reproaches.

8. And Zaccheus stood, and said. From this result they ought to have formed

their opinion of what Christ did; but men are so hasty and precipitate, that they do

not take time to wait for God. 1288 The conversion of Zaceheus is described by fruits

and outward signs. As it was probable that he had enriched himself to the injury of

others,

if he had wronged any man, he was ready to restore fourfold. Besides, the half of

his goods he dedicates to the poor. A man might indeed bestow all his goods on the

poor,

(1 Corinthians 13:3,)

and yet his generosity might be of no value in the sight of God; but, though no

mention is here made of inward repentance, yet Luke means that the godly zeal,

which he commends in Zaccheus, proceeded from that living root. In like manner,

Paul, when treating of repentance, exhorts us to those duties, by which men may

learn that we are changed for the better.

Let him that stole steal no more; but rather let him labor with his hands, that he

may assist the poor and needy,

(Ephesians 4:28.)

We ought therefore to begin with the heart, but our repentance ought also to be

evinced by works.

Now let us observe that Zaccheus does not make a present to God out of his

extortions, as many rich men give to God a portion of what they have obtained by

dishonesty, that they may the more freely pillage in future, and that they may be

acquitted of the wrongs which they have formerly done. But Zaccheus devotes the

half of his goods to God in such a manner, as to give, at the same time, compen-

sation for whatever wrongs he has done; and hence we infer that the riches which

he possessed were not the fruit of dishonest gain. Thus Zaccheus is not only ready

to give satisfaction, if he has taken any thing by fraud, but shares his lawful posses-

sions with the poor; by which he shows that he is changed from a wolf not only into

a sheep, but even into a shepherd. And while he corrects the faults which had been

formerly committed, he renounces wicked practices for the future, as God demands

from his people, first of all, that they abstain from doing any act of injury. Zaccheus

has not laid others under obligation, by his example, to strip themselves of the half

of their goods; but we have only to observe the rule which the Lord prescribes, that

we dedicate ourselves, and all that we have, to holy and lawful purposes.

9. Today is salvation come to this house. Christ, bearing testimony to Zaccheus,

declares that his professions were not hypocritical. And yet he does not ascribe to

the good works of Zaccheus the cause of salvation; but, as that conversion was an

undoubted pledge of the divine adoption, he justly concludes from it that this house is

1288"Qu'ils n'ont pas la patience d'attendre que Dieu monstre ce qu'il vent faire;" — "that they have not patience to wait till God show what he intends to do."

HARMONY OF THE EVANGELISTS

a possessor of salvation Such, to is the import of the words for, since Zaccheus is one

of the children of Abraham, he argues that his house is saved. In order that any man

may be reckoned among the children of Abraham, it is necessary for him to imitate

Abraham's faith; nay, Scripture expressly bestows on faith this commendation, that

it distinguishes the genuine children of Abraham from strangers. Let us therefore

know that in Zaccheus faith is chiefly commended, on account of which his good

works were acceptable to God. Nor is there reason to doubt that the doctrine of Christ

went before the conversion of Zaccheus; and, consequently, the commencement of

his salvation was, to hear Christ discoursing on the undeserved mercy of God, and

on the reconciliation of men to Him, and on the redemption of the Church, and to

embrace this doctrine by faith.

In consequence of the Greek word {οἴκος}; (house) being of the masculine gen-

der, this passage is explained in two ways. The old translator 1289 has made the

reference to be to Zaccheus, which I also prefer. 1290 Erastians has chosen to render

it, inasmuch as The House, itself is a Daughter of Abraham; 1291 and although I do

not disapprove of this, I think it more natural to explain it as referring to Zaccheus

For, since God, when he adopts the head of a family, promises that He will be a God

even to his whole house, salvation is, with propriety, extended from the head to the

whole body. Now the particle {καὶ} (also) is emphatic; for Christ means, that Zac-

cheus, not less than the other Jews who haughtily detested him, is a son of Abraham

And that his former life may not seem to have shut against him the gate of salvation,

Christ argues from his own office, that there is nothing in this change at which any

man ought to take offense, since he was sent by the Father to save those who were

lost.

1289"Le translateur Latin ancien;" — "the old Latin translator." 1290The question is, whether the antecedent to {αὐτός} be {Ζακχαῖος} or {ὁ} {οἴκος}. On the former

supposition, our English version will be approved HE also (namely, Zaccheus) is a son of Abraham On the latter supposition, the

translation will run thus: IT also (namely, the house) is a child of Abraham; or — carrying out the metaphor as Erasmus has done

— IT also is a DAUGHTER of Abraham. — Ed

1291"Eo quod ipsu domus sit filia Abrahae."

Matthew 25:14-30; Luke 19:11-28

Matthew 25:14-30

Luke 19:11-28

14. For as a certain man, setting out on a journey, called his servants, and de-

livered to them his goods. 15. And to one he gave five talents, and to another two,

and to another one; to every one according to his own ability; and immediately set

out. 16. And he who had received five talents went away and traded with them,

and amassed other five talents. 17. And likewise he who had received two, he also

gained other two. 18. But he who had received one went away, and dug in the earth,

and hid his master's money. 19. And after a long time the master of those servant

cometh, and reckoneth with them. 20. And he who had received five talents, say-

ing, Master, thou deliveredst to me five talents: lo, I have gained by them other five

talents. 21. His master saith to him, Well done, good and faithful servant; thou has

tbeen faithful over a few things, I will place thee over many things: enter thou into

the joy of thy master. 22. And he also who had received two talents came, and said,

Master, thou deliveredst to me two talents: lo, I have gained by them other two.

23. His master saith to him, Well done, good and faithful servant; thou hast been

faithful over a few things: enter thou into the joy of thy master. 24. But he who had

received one talent came and said, Master, knew thee that thou art a harsh man,

reaping where thou didst not sow, and gathering where didst not scatter: 25. And,

being afraid, I went away, and hid thy talent in the earth: lo, thou hast what is thine.

26. And his master answering said to him, Wicked and slothful servant, thou knowest

that I reap where I sowed not, and gather where I did not scatter: 27. Thou oughtest

therefore to have given my money to the bankers, and, when I came, I would have

received my own with usury. 28. Take away then from him the talent, and give it to

him who hath ten talents. 29. For to every one that hath shall be given, and he shall

abound; but he that hath not, even that which he hath shall be taken from him. 30.

And cast out the unprofitable servant into outer darkness, where shall be weeping

and gnashing of teeth.

11. While they were hearing these things, he added, and spoke a parable, be-

HARMONY OF THE EVANGELISTS

cause he was near Jerusalem, and because they thought that the kingdom of God

would immediately be revealed. 12. He said therefore, A certain nobleman set out

for a distant country, to receive for himself a kingdom, 1292 and to return. 13. And,

having called his ten servants, he gave to them ten pounds, and said to them, Trade

till I come. 14. And his citizens hated him, and sent a message after him, saying, We

will not have this man to reign over us. 15. And it happened that he returned, after

having obtained the kingdom, 1293 and commanded those servants to be called to

him, to whom he had given money, that he might know how much everyone had

gained by trading. 16. And the first came, saying, Master, thy pound hath gained

ten pounds. 17. And he said to him, Well done, good servant; because thou hast

been faithful in a very small matter, have though power over ten cities. 18. And

another came, saying, Master, thy pound hath gained five pounds. 19. And he said

to him, And be thou ruler over five cities. 20. And another came, saying, Master,

lo, thy pound, which I have kept laid up in a napkin: 21. For I feared thee, because

thou art a harsh man: thou takest up what thou didst not lay down, and reapest

what thou didst not sow. 22. He saith to him, Out of thy mouth will I judge thee,

wicked servant. Thou knewest that I am a harsh man, taking up what I did not lay

down, and reaping what I did not sow: 23. And why didst not thou give my money

to the bank, and, when I came, I would have demanded it with usury? 24. And to

those who stood by he said, Take from him the pound, and give it to him who hath

ten pounds. 25. And they said to him, Master, he hath ten pounds. 26. For I say to

you, That to him that hath it shall be given; but from him who hath not, even what

he hath shall be taken away. 27. But bring hither those my enemies, who refused

that I should reign over them, and slay them before me. 28. And, having said these

things, he went before, to go up to Jerusalem.

Luke 19:11. While they were hearing these things. It was next to a prodigy that

the disciples, after having been so frequently warned as to the approaching death

of Christ, flew aside from it to think of his kingdom. There were two mistakes; first,

that they pictured to themselves rest and happiness without the cross; secondly,

that they judged of the kingdom of God according to their own carnal sense. Hence

it appears how slight and obscure their faith was; for though they had entertained a

hope of the resurrection, yet the taste was too slight for forming a fixed and decided

opinion about Christ. They believe him to be the Redeemer who had been formerly

promised, and hence they conceive a hope that the Church will be renewed; but that

knowledge immediately degenerates into vain imaginations, which either overturn

or obscure the power of his kingdom. But the strangest thing of all was, that so

many warnings should have passed away from their recollection without yielding any

advantage. At least, it was brutal stupidity that, though Christ had lately declared,

in express terms, that he was just about to undergo a bitter and ignominious death,

they not only remained unconcerned, but rushed forward, as if to a joyful triumph.

12. A certain nobleman. Matthew interweaves this parable with others, without

attending to the order of time; but, as his intention was, in the twenty-second chap-

1292"Pour conquester un royaurae;" — "to conquer a kingdom." 1293"Apres avoir conqueste le royaume;" — "after having conquered the kingdom."

JOHN CALVIN

ter, to make a collection of Christ's latest discourses, readers ought not to trouble

themselves greatly with the inquiry which of them was delivered on the first, or the

second, or the third day within that short period. But it is proper to observe the dif-

ference between Matthew and Luke; for, while the former touches only on one point,

the latter embraces two. This point is common to both, that Christ resembles a no-

bleman, who, undertaking a long journey for the sake of obtaining a kingdom, has

entrusted his money to the management of his servants, and so on. The other point

is peculiar to Luke, that the subjects abused the absence of the prince, and raised

a tumult in order to shake off his yoke. In both parts Christ intended to show, that

the disciples were greatly mistaken in supposing that his royal authority was already

established, and that he was coming to Jerusalem, in order to commence immedi-

ately a course of prosperity. Thus by taking away the expectation of an immediate

kingdom, he exhorts them to hope and patience; for he tells them that they must

long and steadily endure many toils, before they enjoy that glory for which they pant

too earnestly.

Into a distant country. As the disciples thought that Christ was now about to enter

into the possession of his kingdom, he first corrects this mistake by informing them,

that he must undertake a long journey, in order to obtain the kingdom 1294 As to

what is meant by the distant country, I leave it to the ingenious expositions of those

who are fond of subtleties. For my own part, I think that Christ expresses nothing

more than his long absence, which would extend from the time of his death to his last

coming. For, though he sits at the right hand of the Father, and holds the government

of heaven and earth, and though, from the time that he ascended to heaven, all

power was given to him, (Matthew 28:18,) that every knee might bow before him,

(Philippians 2:10;) yet as he has not yet subdued his enemies — has not yet appeared

as Judge of the world, or revealed his majesty — it is not without propriety that

he is said to be absent from his people, till he return again, clothed with his new

sovereignty. It is true, indeed, that he now reigns, while he regenerates his people

to the heavenly life, forms them anew to the image of God, and associates them

with angels; while he governs the Church by his word, guards it by his protection,

enriches it with the gifts of the Spirit, nourishes it by his grace, and maintains it by

his power, and, in short, supplies it with all that is necessary for salvation; while he

restrains the fury of Satan and of all the ungodly, and defeats all their schemes. But

as this way of reigning is concealed from the flesh, his manifestation is properly said

to be delayed till the last day. Since, therefore, the apostles foolishly aimed at the

shadow of a kingdom, our Lord declares that he must go to seek a distant kingdom,

that, they may learn to endure delay. 1295

13. And having called his ten servants. We must not inquire anxiously into the

number of the servants, or into the sums of money. For Matthew, by expressing

various sums, includes a more extensive doctrine, namely, that Christ does not lay

on all an equal charge of trafficking, but commits to one a small, and to another

a larger sum of money. Both agree in this, that till the last day of the resurrection

1294"Pour conquester ce royaurae;" — "to conquer this kingdom.' 1295"Qu'ils apprenent de porter patiemment la longue attente;" — "that they may learn to endure patiently the long delay."

HARMONY OF THE EVANGELISTS

Christ, in some respects, goes to a distance from his people, but yet that it would

be highly improper for them to sit down in idleness and do no good; for each has

a certain office enjoined him, in which he ought to be employed, and, therefore,

they ought to be diligent in trading, that they may be careful to increase their Lord's

property.

Luke says simply, that to each he gave a pound; because, whether more or less

may be committed to us by our Lord, every man must equally give account for him-

self. Matthew, as I have said, is more full and copious; for he states various degrees.

Let us know that the Lord does not bestow on all indiscriminately the same measure

of gifts, (Ephesians 4:7,) but

distributes them variously as he thinks proper,

(1 Corinthians 12:11,)

so that some excel others. But whatever gifts the Lord has bestowed upon us, let

us know that it is committed to us as so much money, that it may yield some gain;

for nothing could be more unreasonable than that we should allow to remain buried,

or should apply to no use, God's favors, the value of which consists in yielding fruit.

Matthew 25:15. To every one according to his own ability. By this term Christ

does not distinguish between natural gifts and the gifts of the Spirit; for we have

neither power nor skill 1296 which ought not to be acknowledged as having been

received from God; and, therefore, whoever shall determine to give God his share

will leave nothing for himself. What then is meant by saying, that the master of the

house gives to each person more or less, according to his own ability? It is because

God, as he has assigned to every one his place, and has bestowed on him natural

gifts, gives him also this or the other injunction, employs him in the management of

affairs, raises him to various offices, furnishes him with abundant means of eminent

usefulness, and presents to him the opportunity.

It is absurd, however, in the Papists to infer from this, that the gifts of God are

conferred on every man according to the measure which he deserves. For, though

the old translator, 1297 employed the word virtus, 1298 he did not mean that God

bestows his gifts, according as men have acquitted themselves well, and obtained

the praise of virtue, but only so far as the master of the house has judged them to be

suitable. Now we know that no man is found by God to be suitable till He has made

him so; and the Greek word {δύναμις}, (power, ability,) which Christ employed, is

free from all ambiguity.

20. And he who had received five talents. Those who employ usefully whatever

God has committed to them are said to be engaged in trading The life of the godly,

1296"Il n'y a ne puissance, ne industrie, ou dexterit;" — "there is neither power, nor industry, nor skill."

1297"Le translateur Latin ancien;" — "the old Latin translator." 1298An interpreter who was willing to twist a passage, so as to bring out of it any meaning that he chose, would find the vagueness of the Latin word virtus to be well suited to his purpose. Its derivation from vir, a man, shows that it originally signified manliness, from which it easily passed to denote courage, and, from the high estimation in which courage was held among warlike nations, became the general expression for moral excellence, out of which arose the application of it to other kinds of excellence, as in the phrase, virtutes orationis, the ornaments of style. Again, from denoting manly vigor it came naturally to denote ability; and it is undoubtedly in this sense, with which our English version accords, that rirtus is employed by the Vulgate in this passage. — Ed.

JOHN CALVIN

1299 is justly compared to trading, for they ought naturally to exchange and barter

with each other, in order to maintain intercourse; and the industry with which every

mall discharges the office assigned him, the calling itself, the power of acting prop-

erly, and other gifts, are reckoned to be so many kinds of merchandise; because the

use or object which they have in view is, to promote mutual intercourse among men.

Now the gain which Christ mentions is general usefulness, 1300 which illustrates

the glory of God. For, though God is not enriched, and makes no gain, by our labors,

yet when every one is highly profitable to his brethren, and applies advantageously,

for their salvation, the gifts which he has received from God, he is said to yield profit,

or gain, to God himself. So highly does our heavenly Father value the salvation of

men, that whatever contributes to it he chooses to place to his own account. That

we may not become weary in doing well, (Galatians 6:9,) Christ declares that the

labor of those who are faithfully employed in their calling will not be useless.

According to Luke, he says that he who gained five pounds obtains the govern-

ment of five cities; by which words he informs them, that the glory of his kingdom

will be very different at his last coming from what it now appears. For now 1301 we

have labor and anxiety in managing, as it were, the affairs of an absent master; but

then he will have at his command an ample and copious supply of honors, to ennoble

and enrich us. The form of expression employed by Matthew is more simple, Enter

thou into the joy of thy master; by which he means that faithful servants, whose

discharge of duty shall meet with his approbation, will share with himself a blessed

abundance of all good things.

But it is asked, What is meant by what is added, Take from him the talent, and

give it to him who hath ten talents? For every kind of trading will then be at an end. I

reply, We ought to keep in remembrance what I formerly mentioned, that those who

insist on explaining, with exactness, every minute phrase, are mistaken. The true

meaning is, though slothful and unprofitable servants are now endued with the gifts

of the Spirit, yet they will at length be deprived of them all, that their wretched and

shameful poverty may redound to the glory of the good. Now these slothful persons,

Christ tells us, hide either the talent or the pound in the earth; because, while they

consult their own ease and gratifications, they refuse to submit to any uneasiness; as

we see very many who, while they are privately devoted to themselves and to their

own advantage, avoid all the duties of charity, and have no regard to the general

edification. When it is said that the master of the house, after his return, called

the servants to account; as this ought to impart courage to the good, when they

understand that they do not lose their pains, so the indolent and careless, on the

other hand, ought to be struck with no small terror. Let us therefore learn to call

ourselves daily to account, before the Lord come, and make a reckoning with us.

24. I knew thee, that thou art a harsh man. This harshness has nothing to do

with the substance of the parable; and it is an idle speculation in which those indulge,

who reason from this passage, how severely and rigorously God deals with his own

1299"Des fideles;" — "of believers." 1300"C'est le profit ou l'avancement de toute la compagnie des fideles en commun;" — "it is the profit or advancement of the whole company of believers in common."

1301"En ce monde;" — "in this world."

HARMONY OF THE EVANGELISTS

people. For Christ did not intend to describe such rigor, any more than to applaud

usury, when he represents the master of the house as saying, that the money ought

to have been deposited with a banker, that it might, at least, gain interest Christ only

means, that there will be no excuse for the indolence of those who both conceal the

gifts of God, and waste their time in idleness. Hence also we infer that no manner of

life is more praiseworthy in the sight of God, than that which yields some advantage

to human society.

29. To every one that hath shall be given has been explained 1302 under Matthew

13:12

30. And cast the unprofitable servant into outer darkness. We have also ex-

plained, 1303 under Matthew 8:12, that outer darkness is contrasted with the light

which is within the house; 1304 for, as banquets were anciently held, for the most

part, at night, and were illuminated by numerous torches and lamps, of those who

are banished from the kingdom of God, Christ says, that they are cast without into

darkness

Luke 19:27. But those my enemies In this second part, he appears to glance

principally at the Jews, but includes all who in the absence of their master, determine

to revolt. Now Christ's intention was, not only to terrify such persons by threatening

an awful punishment, but also to keep his own people in faithful subjection; for it

was no small temptation to see the kingdom of God scattered by the treachery and

rebellion of many. In order then that we may preserve our composure in the midst of

troubles, Christ informs us that he will return, and that at his coming he will punish

wicked rebellion. 1305

1302See p. 104 of this volume. 1303Harmony, vol. 1. p. 384. 1304"De la lumiere et clarte qui est en la maison;" — "with the light and brightness that is within the house."

1305"Il se vengera contre les traistres, et les punira de leur rebellion;" — "he will take vengeance on traitors, and will punish them for their rebellion."

Matthew 21:1-9; Mark 11:1-10; Luke 19:29-38

Matthew 21:1-9

Mark 11:1-10

Luke 19:29-38

1. And when they approached Jerusalem, and were come to Bethphage, to the

mountain of Olives, then Jesus sent two disciples, 1306 2. Saying to them, Go into

the village which is opposite to you, and immediately you will find an ass tied, and

a colt with her: loose them, and bring them to me. 3. And if any man shall say

anything to you, say, The Lord hath need of them; and immediately he will send

them. 1307 4. Now all this was done, that it might be fulfilled which was spoken by

the prophet, saying, 5. Say to the daughter of Zion, Lo, thy King cometh to thee,

meek, and sitting on an ass, and on a colt, the foal of one that is under the yoke. 1308 6. And the disciples went, and did as Jesus had commanded them. 7. And they

brought the ass and the colt, and laid on them their garments, and placed him upon

them. 1309 8. And a very great multitude spread their garments in the way; and

others cut down branches from the trees, and strawed them in the way. 9. And the

multitudes that went before, and that followed, cried, saying, Hosanna to the Son

of David: Blessed be he 1310 that cometh in the name of the Lord; Hosanna in the

highest. 1311

1. And as they approach Jerusalem, at Bethphage and Bethany, near the moun-

tain of Olives, he sendeth two of his disciples. 2. And saith to them, Go away into

the village which is opposite to you, and, just as you are entering into it, you will find

a colt tied, on which no man ever sat; loose him, and bring him. 3. And if any man

shall say to you, Why do you this? say, Because the Lord hath need of him; and im-

1306"Deux de ses disciples;" — "two of his disciples?" 1307"Et incontinent les laissera aller;" — "and immediately he will allow them to go." 1308"Et la petit asnon de celle qui est sous le ioug;" — "and the young ass-colt of her that is under the yoke." — Campbell brings out, in the same manner, the force of Greek, "even the colt of a laboring beast." — Ed.

1309"Et le feirent asseoir sur iceux vestemens;" — "and made him sit on these garments." 1310"Benit soil celuy;" — "blessed be he." 1311"Es tres-hauts lieux;" — "in the very high places."

HARMONY OF THE EVANGELISTS

mediately he will send him hither. 4 And they went away, and found a colt tied near

a door where two ways meet, and they loose him. 5. And some of those who stood

there said to them, What do you, 1312 loosing the colt? 6. And they said to them

as Jesus had commanded, and they allowed them. 1313 7. And they brought the

colt to Jesus, and threw their garments on him, and he sat upon him, 8. And many

spread their garments in the way; and others cut down branches from the trees, and

strawed them in the way. 9. And they that went before, and that followed, cried,

saying, Blessed be he 1314 that cometh in the name of the Lord: 10. Blessed be the

kingdom of our father David, that cometh in the name of the Lord; Hosanna in the

highest. 1315

29. And it happened, when he approached Bethphage and Bethany, near the

mountain which is called the mountain of Olives, he sent two of his disciples, 30.

Saying, Go into the village which is opposite; and, as you enter into it, you will find

a colt tied, on which no man ever sat; loose him, and bring him. 31. And if any man

shall ask you, Why do you loose him? thus shall you say to him, Because the Lord

hath need of him. 32. And they that were sent went away, and found as he had

said to them. 33. And while they were loosing the colt, its owners 1316 said to them,

Why do you loose the colt? 34. And they said, The Lord hath need of him. 35. And

they brought him to Jesus; and, having thrown their garments on the colt, they set

Jesus upon it. 36. And while he was going, they strawed their garments in the way.

37. And when he was already of the mountain of Olives, the whole multitude of the

disciples, rejoicing, began to praise God with a loud voice, for all the miracles which

they had seen, 38. Saying, Blessed be the King that cometh in the name of the Lord;

peace in heaven, and glory in the highest. 1317

Matthew 21:1. Then Jesus sent two disciples Jesus sends his disciples to bring an

ass to him, not because he was wearied with the journey, but for a different reason;

for, in consequence of the time of his death being at hand, he intended to show, by

a solemn performance, what was the nature of his kingdom. He had begun, indeed,

to do this at his baptism, but it remained that this demonstration should be given by

him towards the end of his calling: for why did he hitherto refrain from the title of

King, and now at length openly declare himself to be a King, but because he is not

far from the end of his course? 1318 So then, as his removal to heaven was at hand,

he intended to commence his reign openly on earth.

This would have been a ridiculous display, if it had not been in accordance with

the prediction of Zechariah, (9:9.) In order to lay claim to the honors of royalty,

he enters Jerusalem, riding an ass. A magnificent display, truly! more especially

when the ass was borrowed from some person, and when the want of a saddle and

of accouterments compelled the disciples to throw their garments on it, which was

1312"Que voulez-vous faire?" — "Witat do you wish to do?" 1313"Et ceux-la les laisserent aller;" — "and those men allowed them to go." 1314"Benit soil celuy;" — "blessed be he." 1315"Es tres-hauts lieux;" — "in the very high places." 1316"Ceux a qui il estoit;" — "those to whom it belonged." 1317"Es tres-hauts lieux;" — "in the very high places." 1318"Pource qu'il se voit estre bien pres du but de sa course;" — "because he sees that he is very near the end of his course."

JOHN CALVIN

mark of mean and disgraceful poverty. He is attended, I admit, by a large retinue;

but of what sort of people? Of those who had hastily assembled from the neighboring

villages. Sounds of loud and joyful welcome are heard; 1319 but from whom? From

the very poorest, and from those who belong to the despised multitude. One might

think, therefore, that he intentionally exposed himself to the ridicule of all. But as

he had two things to do at the same time, — as he had to exhibit some proof of

his kingdom, and to show that it does not resemble earthly kingdoms, and does not

consist of the fading riches of this world, it was altogether necessary for him to take

this method.

To wicked men, no doubt, this might be very unacceptable, had not God long

before testified by his Prophet that such would be the king who would come to restore

the salvation of his people. In order, therefore, that the mean aspect of Christ may

not hinder us from perceiving in this exhibition, 1320 his spiritual kingdom, let us keep

before our eyes the heavenly prediction, by which God conferred more honor on his

Son under the revolting aspect of a beggar, than if he had been decorated with all the

dazzling ornaments of kings. Without this seasoning, we shall never have any relish

for this history; and therefore there is great weight in the words of Matthew, when he

says, that the prediction of the Prophet was fulfilled 1321 Perceiving that it was hardly

possible that men, who are too much devoted to wealth and splendor, should derive

any advantage from this narrative, when viewed according to the feeling of the flesh,

he leads them away from the simple contemplation of the fact to the consideration

of the prophecy.

2. Go into the village. As he was at Bethany, he did not ask for an ass to relieve

the fatigue of traveling; for he could easily have performed the rest of the journey

on foot. 1322 But as kings are wont to ascend their chariots, from which they may

be easily seen, so the Lord intended to turn the eyes of the people on himself, and

to place some mark of approbation on the applauses of his followers, lest any might

think that he unwillingly received the honor of a king. 1323

From what place he ordered the ass to be brought is uncertain, except, what

may naturally be inferred, that it was some village adjoining to the city; for the

allegorical exposition of it, which some give, as applying to Jerusalem, is ridiculous.

Not a whit more admissible is the allegory which certain persons have contrived

about the ass and the colt "The she-ass," they tell us, "is a figure of the Jewish

nation, which had been long subdued, and accustomed to the yoke of the Law. The

Gentiles, again, are represented by the colt, on which no man ever sat. Christ sat

1319"Les voix retentissent pour luy faire honneur, et le recevoir en grande ioye et triomphe;" — "voices resound to do him honor, and to receive him in great joy and triumph."

1320"Sous la couverture des choses yci recitees;" — "under the disguise of the things here related."

1321"Quand il dit que tout cela se faisoit afin que ce qui avoit este dit loaf le Prophete fust accompli;" — "when he says that all this was done, in order that what had been said by the Prophet might be fulfilled."

1322"Car il y avoit si pen de la iusques en Ierusalem, qu'il y fust aisee-merit alle a pied;" — "for it was so short a distance from that place to Jerusalem, that he would easily have gone thither on foot."

1323"Afin qu'on ne pensast point qu'il prinst cela a desplaisir, et qu'on lui attribuast l'honneur de Roy contre son vouloir;" — "that it might not be thought that he took offense at this, and that the honor of King was given to him in opposition to his will."

HARMONY OF THE EVANGELISTS

first on the ass for this reason, that it was proper for him to begin with the Jews;

and afterwards he passed over to the colt, because he was appointed to govern the

Gentiles also in the second place." And indeed Matthew appears to say that he rode

on both of them; but as instances of Synecdoche occur frequently in Scripture, we

need not wonder if he mentions two instead of one. From the other Evangelists it

appears manifestly that the colt only was used by Christ; and all doubt is removed by

Zechariah, (9:9,)who twice repeats the same thing, according to the ordinary custom

of the Hebrew language. 1324

And immediately you will find That the disciples may feel no hesitation about

immediate compliance, our Lord anticipates and replies to their questions. First, he

explains that he does not send them away at random, and this he does by saying

that, at the very entrance into the village, they will find an ass-colt with its mother;

and, secondly, that nobody will hinder them from leading him away, if they only reply

that He hath need of him In this way he proved his Divinity; for both to know absent

matters, and to bend the hearts of men to compliance, 1325 belonged to God alone.

It was, no doubt, possible that the owner of the ass, entertaining no unfavorable

opinion of Christ, would cheerfully grant it; but to foresee if he would be at home,

if it would then be convenient for him, or if he would place confidence in unknown

persons, was not in the power of a mortal man. Again, as Christ strengthens the

disciples, that they may be more ready to obey, so we see how they, on the other

hand, yield submission. The result shows that the whole of this affair was directed

by God.

5. Say to the daughter of Zion. This is not found, word for word, in Zechariah; but

what God commanded one Prophet to proclaim, the Evangelist justly and appropri-

ately applies to all godly teachers; for the only hope, on which the children of God

ought both to build and to rely, was, that the Redeemer would at length come. Ac-

cordingly, the Prophet shows that the coming of Christ yields to believers a full and

complete ground of joy; for, since God is not reconciled to them in any other way

than through the agency of the Mediator, and as it is the same Mediator who delivers

his people from all evils, what can there be, apart from him, that is fitted to cheer

men ruined by their sins, and oppressed by troubles? And as we must be altogether

overwhelmed with grief when Christ is absent, so on the other hand, the Prophet

reminds believers that, when the Redeemer is present with them, they ought to be

perfectly joyful. Now though he bestows on Christ other commendations — namely,

that he is just, and having salvation — Matthew has taken but a single portion, which

applied to the object he had in view, which is, that Christ will come, poor or meek; or

in other words, that he will be unlike earthly kings, whose apparel is very magnificent

and costly. Another mark of poverty is added, that he will ride on an ass, or the foal

of an ass; for there can be no doubt that the manner of riding which belongs to the

common people is contrasted with royal splendor.

6. And the disciples went It was just now remarked, that the zeal and readiness

1324"Car voyla ses mots, Estant monte sur an asne, et sur un asnon poullain d'asnesse;" — "for his words are these, Sitting on an ass, and on an ass-colt, the foal of an ass."

1325"Et de faire flechir les coeurs des hommes, pour accorder ce qu'il luy plaist;" — "and to bend the hearts of men to grant what he pleases."

JOHN CALVIN

of the disciples to obey are here mentioned with commendation; for the influence

of Christ was not so great, that his name alone would be sufficient to produce an

impression on unknown persons; and besides, there was reason to fear that they

would be blamed for theft. It is therefore a proof of the deference which they paid

to their Master, when they make no reply, but proceed readily towards that place

to which he has ordered them to go, relying on his command and promise. Let us

also learn by their example to press forward through every kind of difficulty, so as

to render to the Lord the obedience which he demands from us; for he will remove

obstacles, and open up a path, and will not permit our endeavors to be unavailing.

8. And a very great multitude. Here the Evangelists relate that Christ was ac-

knowledged as a king by the people. It might, indeed, appear to be a ludicrous exhi-

bition, 1326 that a multitude of obscure persons, by cutting down trees, and strawing

their garments, bestowed on Christ the empty title of King; but as they did this in

good earnest, and as they gave an honest testimony of their reverence, so Christ

looked upon them as fit heralds of his kingdom. Nor ought we to wonder at such a

beginning, when even in the present day, while sitting at the right hand of the Fa-

ther, he commissions from the heavenly throne obscure men, by whom his majesty

is celebrated in a despicable manner. I do not think it probable that the branches

of palm-trees were cut down, as some interpreters conjecture, in accordance with

an ancient and solemn rite appointed for that day. On the contrary, it would seem

to have been by a sudden movement of the Spirit that this honor was rendered to

Christ, when nothing of this nature had been intended by the disciples, whom the

rest of the multitude imitated by doing the same thing; for this also may be inferred

from the words of Luke.

9. Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew

relates expressly the Hebrew words, in order to inform us, that these applauses were

not rashly bestowed on Christ, and that the disciples did not utter without consid-

eration the prayers which came to their lips, but that they followed with reverence

the form of prayer, which the Holy Spirit had prescribed to the whole Church by the

mouth of the Prophet. For, though he speaks there of his own kingdom, yet there

is no reason to doubt that he principally looks, and intends others to look, to the

eternal succession, which the Lord had promised to him. He drew up a perpetual

form of prayer, which would be observed, even when the wealth of the kingdom was

decayed; and therefore it was a prevailing custom, that prayers for the promised re-

demption were generally presented in these words. And the design of Matthew was,

as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of

showing that Christ was acknowledged by the multitude as a Redeemer. The pronun-

ciation of the words, indeed, is somewhat changed; for it ought rather to have been

written, Hoshiana, ({}הושיע{ }נא) Save now, we beseech thee; but we know that it

is scarcely possible to take a word from one language into another, without making

some alteration in the sound. Nor was it only the ancient people whom God enjoined

to pray daily for the kingdom of Christ, but the same rule is now laid down for us.

1326"Vray est qu'il pouvoit sembler que c'estoit un ieu de petits enfans;" — "true, it might be thought that it was a game of little children."

HARMONY OF THE EVANGELISTS

And certainly, as it is the will of God to reign only in the person of his Son, when we

say, May thy kingdom come, under this petition is conveyed the same thing which is

expressed more clearly in the psalm. Besides, when we pray to God to maintain his

Son as our King, we acknowledge that this kingdom was not erected by men, and is

not upheld by the power of men, but remains invincible through heavenly protection.

In the name of the Lord. He is said to come in the name of God, who not only

conducts himself, but receives the kingdom, by the command and appointment of

God. This may be more certainly inferred from the words of MARK, where another

exclamation is added, Blessed be the kingdom of our father David, which cometh

in the name of the Lord; for they speak thus in reference to the promises; because

the Lord had testified that he would at length be a deliverer of that nation, and had

appointed as the means the restoration of the kingdom of David. We see then that

the honor of Mediator, from whom the restoration of all things and of salvation was

to be expected, is ascribed to Christ. Now as it was mean and uneducated men by

whom the kingdom of Christ was called the kingdom of David, let us hence learn that

this doctrine was at that time well known, which in the present day appears to many

to be forced and harsh, because they are not well acquainted with Scripture.

Luke adds a few words, Peace in heaven, and glory in the highest; 1327 in which

there would be no obscurity, were it not that they do not correspond to the song of

the angels, (Luke 2:14;) for there the angels ascribe to God glory in heaven, and to

men peace on earth; while here both peace and glory are ascribed to God. But there

is no contradiction in the meaning; for, though the angels state more distinctly the

reason why we ought to sing, Glory to God — namely, because through his mercy

men enjoy peace in this world — yet the meaning is the same with what is now

declared by the multitude, that there is peace in heaven; for we know that there is

no other way in which wretched souls find rest in the world, than by God reconciling

himself to them out of heaven.

1327"Es lieux tres-hauts;" — "in the very high places."

Luke 19:41-44

41. And when he came near, he beheld the city, and wept over it, saying, 42.

O if even thou, and at least in this thy day, hadst known and considered the things

which belong to thy peace! but now they are hid from thy eyes. 43. For the days

will come upon thee, and thy enemies will encompass thee with a rampart; 1328 and

will enclose thee, and will shut thee in on all sides; 44. And will level thee with the

ground, and thy children who are within thee; and will not leave in thee one stone

upon another; because thou didst not know the time of thy visitation.

41. And wept over it. As there was nothing which Christ more ardently de-

sired than to execute the office which the Father had committed to him, and as he

knew that the end of his calling was to gather the lost sheep of the house of Israel,

(Matthew 15:24,) he wished that his coming might bring salvation to all. This was the

reason why he was moved with compassion, and wept over the approaching destruc-

tion of the city of Jerusalem. For while he reflected that this was the sacred abode

which God had chosen, in which the covenant of eternal salvation should dwell — the

sanctuary from which salvation would go forth to the whole world, it was impossible

that he should not deeply deplore its ruin. And when he saw the people, who had

been adopted to the hope of eternal life, perish miserably through their ingratitude

and wickedness, we need not wonder if he could not refrain from tears.

As to those who think it strange that Christ should bewail an evil which he had it

in his power to remedy, this difficulty is quickly removed. For as he came down from

heaven, that, clothed in human flesh, he might be the witness and minister of the

salvation which comes from God, so he actually took upon him human feelings, as

far as the office which he had undertaken allowed. And it is necessary that we should

always give due consideration to the character which he sustains, when he speaks,

or when he is employed in accomplishing the salvation of men; as in this passage,

in order that he may execute faithfully his Father's commission, he must necessarily

desire that the fruit of the redemption should come to the whole body of the elect

1328"T'assiegeront de rempars;" — "will besiege thee with ramparts."

HARMONY OF THE EVANGELISTS

people. Since, therefore, he was given to this people as a minister for salvation, it is

in accordance with the nature of his office that he should deplore its destruction. He

was God, I acknowledge; but on all occasions when it was necessary that he should

perform the office of teacher, his divinity rested, and was in a manner concealed,

that it might not hinder what belonged to him as Mediator. By this weeping he proved

not only that he loved, like a brother, those for whose sake he became man, but also

that God made to flow into human nature the Spirit of fatherly love.

42. O if even thou hadst known! The discourse is pathetic, and therefore abrupt;

for we know that by those who are under the influence of vehement passion their feel-

ings are not more than half-expressed. Besides, two feelings are here mingled; for

not only does Christ bewail the destruction of the city, but he likewise reproaches the

ungrateful people with the deepest guilt, in rejecting the salvation which was offered

to them, and drawing down on themselves a dreadful judgment of God. The word

even, which is interwoven with it, is emphatic; for Christ silently contrasts Jerusalem

with the other cities of Judea, or rather, of the whole world, and the meaning is: "If

Even thou, who art distinguished by a remarkable privilege above the whole world,

— if thou at least, (I say,) who art a heavenly sanctuary in the earth, hadst known "

This is immediately followed by another amplification taken from the time: "Though

hitherto thou hast wickedly and outrageously rebelled against God, now at least

there is time for repentance." For he means that the day is now at hand, which had

been appointed by the eternal purpose of God for the salvation of Jerusalem, and

had been foretold by the prophets. Thus (says Isaiah) is the accepted time, this is

the day of salvation, (Isaiah 49:8; 2 Corinthians 6:2.)

Seek the Lord while he may be found; call upon him while he is near,

(Isaiah 55:6.)

The things which belong to thy peace Under the word peace he includes, accord-

ing to the meaning of the Hebrew phrase, all that is essential to happiness. Nor does

he simply say, that Jerusalem did not know her peace, but the things which belonged

to her peace; for it frequently happens that men are far from being unacquainted

with their happiness, but they are ignorant of the way and means, (as we say,) be-

cause they are blinded by their wickedness. Now since the compassion is mingled

with reproach, let us observe, that men deserve the heavier punishment in propor-

tion to the excellence of the gifts which they have received, because to other sins

there is added an impious profanation of heavenly grace. Secondly, let us observe,

that the nearer God approaches to us, and holds out the light of sound doctrine, the

less excusable are we, if we neglect this opportunity. The gate of salvation, indeed,

is always open; but as God is sometimes silent, it is no ordinary privilege, when He

invites us to himself with a loud voice, and in a familiar manner, and therefore the

contempt will be visited by severer punishment.

But now they are hid from thy eyes. This is not said for the purpose of extenuat-

ing the guilt of Jerusalem; for, on the contrary, it marks with disgrace the monstrous

stupidity of that city, that, when God is present, it does not perceive him. I do ac-

knowledge that it belongs to God alone to open the eyes of the blind, and that no

man is qualified for understanding the mysteries of the heavenly kingdom, unless

JOHN CALVIN

God enlighten him inwardly by his Spirit; but it does not follow from this that they

who perish through their own brutal blindness are excusable. Christ intended also to

remove an offense, which might otherwise have perplexed the ignorant and weak;

for when the eyes of all were directed to that city, his example might have very great

influence in both respects, either for evil or for good. That no man then may be per-

plexed by its unbelief and proud contempt of the Gospel, Jerusalem is condemned

for disgraceful blindness.

43. For the days shall come upon thee. He now assumes, as it were, the char-

acter of a judge, and addresses Jerusalem with greater severity. In like manner

the prophets also, though they shed tears over the destruction of those about whom

they ought to feel anxiety, yet they summon up courage to pronounce severe threat-

enings, because they know that not only are they commanded to watch over the

salvation of men, but that they have also been appointed to be the heralds of the

judgment of God. Under these terms Jesus declares that Jerusalem will suffer dread-

ful punishment, because she did not know the time of her visitation; that is, because

she despised the Redeemer who had been exhibited to her, and did not embrace his

grace. Let the fearful nature of the punishments which she endured now alarm us,

that we may not, by our carelessness, extinguish the light of salvation, but may be

careful to receive the grace of God, and may even run with rigor to meet it.

Matthew 21:10-22; Mark 11:11-24;Luke 19:39-48

MATTHEW 21:10-22; MARK 11:11-24;

LUKE 19:39-48

Matthew 21:10-22

Mark 11:11-24

Luke 19:39-48

10. And when he entered into Jerusalem, the whole city was moved, saying, Who

is this? 11. And the multitudes said, This is Jesus the prophet of Nazareth in Galilee.

12. And Jesus entered into the temple of God, and drove out all that sold and bought

in the temple, and overturned the tables of the money-changers, and the seats of

those who sold doves; 13. And said to them, It is written, My house shall be called a

house of prayer; but you have made it a den of robbers. 14. And the blind and lame

came to him in the temple, and he cured them. 15. When the chief priests and the

scribes saw the wonderful works which he did, and the children crying in the temple,

and saying, Hosanna to the Son of David! They were enraged, 1329 16. And said to

him, Hearest thou what these say? And Jesus saith to them, Yes; and have you never

read, Out of the mouth 1330 of infants and sucklings thou hast perfected praise? 17.

And, leaving them, he went out of the city into Bethany, and lodged there. 18. And

in the morning, returning to the city, he was hungry. 19. And when he saw a fig

tree near the road, he came to it, and found nothing on it but leaves only. And he

said to it, Let no fruit grow on thee henceforth forever; and immediately the fig tree

withered. 20. And when his disciples saw it, they wondered, saying, How quickly is

the fig tree withered! 21. And Jesus answering said to them, Verily I say to you, If

you have faith, and do not doubt, not only will you do what has taken place in the

fig tree, but also, if you shall say to this mountain, Be thou removed, and thrown

into the sea, it shall be done. 22. And all things, whatsoever you shall ask in prayer,

believing, 1331 you shall receive.

11. And the Lord entered 1332 into Jerusalem, and into the temple; and when he

1329"Ils en furent indignez;" — "they were enraged at it." 1330"Par la bouche;" — "by the mouth." 1331"Ayans foy;" — "having faith." 1332"Ainsi le Seigneur entra;" — "thus the Lord entered."

JOHN CALVIN

had looked around on all things, and it was now evening, he went out to Bethany with

the twelve. 12. And the next day, when they departed from Bethany, he was hungry.

13. And when he saw at a distance a fig tree having leaves, he came, if perhaps he

would find anything on it. 1333 And when he came to it, he found nothing but leaves;

for it was not the season for figs. 14. And Jesus answering said o the fig tree, Let

no man eat fruit from thee henceforth forever. And his disciples heard it. 15. And

they come to Jerusalem. And Jesus entered into the temple, and began to drive out

those who sold and bought in the temple, and overturned the tables of the money

changers, and the seats of those who sold doves; 16. And did not suffer any man to

carry a vessel through the temple. 17 And taught, saying to them, Is it not written,

My house shall be called by all nations a house of prayer? But you have made it

a den of robbers. 18. And the scribes and chief priests heard it, and sought how

they would put him to death; for they dreaded him, because the whole multitude

admired his doctrine. 19. And when it was evening, he went out of the city. 20. And

in the morning, passing by the fig tree, they saw that it was dried up from the root. 1334 21. And Peter, remembering, saith to him, Rabbi, 1335 lo, that fig tree which

thou cursedst is dried up! 22. And Jesus answering saith to them, Have faith in God.

23. Verily I say to you, Whoever shall say to this mountain, Be thou removed, and

thrown into the sea, and shall not doubt in his heart, but shall believe that what he

saith shall be, he shall have whatever he saith. 24. Therefore I say to you, Whatever

you ask, praying, believe that you will receive it, and you shall have it.

39. And some of the Pharisees out of the multitude said to him, Master, rebuke

thy disciples. 40. To whom he said, I say to you, that if these be silent, the stones

will cry out. 1336 (A little after.) 45. And having entered into the temple, he began to

drive out those who sold and bought in it, 46. Saying to them, It is written, My house

is a house of prayer; but you have made it a den of robbers. 47. And he taught daily

in the temple. And the chief priests, and scribes, and rulers of the people, sought to

put him to death, 48. And did not find what to do; for all the people hung upon his

lips, while they were hearing him.

There is a difference between Matthew and Mark in their narrative of the withering

of the fig tree; for Matthew says that it was on the day after that Christ made a public

appearance as King, while Mark appears to throw it back to the following day. 1337

But the solution is easy; for they agree in this respect, that Christ, on the day after

that he made his solemn entrance into the city, cursed the tree; only Mark states

what Matthew had omitted, that the occurrence was observed by the disciples on the

following day., So then, though Mark has stated more distinctly the order of time, he

makes no contradiction.

He appears to differ more openly both from Matthew and from Luke in the narra-

1333"Il y alla pour veoir s'il y trouveroit quelque chose;" — "he went to it to see if he would find anything on it."

1334"Estoit seché jusq'aux racines;" — "was withered even to the roots." 1335"Maistre;" — "Master." 1336"Les pierres soudain crieront;" — "the stones will suddenly cry out." 1337"Que le jour ensuyvant les disciples prindrent garde à ce qui estoit advenu à l'arbre;"— "that, on the following day, the disciples took notice of what had happened the tree."

HARMONY OF THE EVANGELISTS

tive of chastising the traders; 1338 for while both of them declare that Christ, as soon

as he entered into the city and temple, drove out those who sold and bought, Mark

simply says that he looked around on all things, but has thrown back the driving

of them out till another day. 1339 But I reconcile them in this way, that Mark, not

having spoken about the purifying of the temple, afterwards inserts it, though not in

its proper place. He relates that, on the first day, Christ came into the temple, and

there looked round on all things. 1340 Now why did he look so earnestly, except for

the purpose of correcting something that was wrong? For, having been formerly ac-

customed to pay frequent visits to the temple, it was not the novelty of the sight that

affected him. Now as Mark ought immediately to have added, that those who sold

and bought in the temple were driven out of it, he says that Christ went out of the

city; but, having omitted what was worthy of being related, he inserts it afterwards.

But perhaps some will be more inclined to believe that, in this narrative also,

Mark observed the order of time, which the other two Evangelists had disregarded;

for though they appear to indicate an uninterrupted succession of events, yet as

they do not name a particular day, there would be no impropriety in dividing what

we find to be connected in their writings. For my own part, however, I prefer the

conjecture which I stated first; for it is probable that this demonstration of his power

was made by Christ in presence of a large multitude. But any one who will consider

how little care the Evangelists bestowed on pointing out dates will not stumble at

this diversity in the narrative.

Matthew 21:10. When he entered into Jerusalem. Matthew says that the city

was moved, in order to inform us that the transaction did not take place secretly, or

by stealth, but in the presence of all the people, and that the priests and scribes were

not ignorant of it. Under this despicable aspect of the flesh the majesty of the Spirit

was apparent; for how would they have endured that Christ should be conducted into

the city, attended by the splendor of royalty, with so great danger to themselves, if

they had not been seized with astonishment? The substance of it therefore is, that

Christ's entrance was not made in a private manner, and that his enemies abstained

from opposing it, not because they treated him with contempt, but rather because

they were restrained by secret fear; for God had struck them with such alarm, that

they dare not make any attempt. At the same time, the Evangelist glances at the

careless indifference of the city, and commends the piety of those who have just

reached it; for when the inhabitants, on hearing the noise, inquire, Who is this? it is

manifest that they do not belong to the number of Christ's followers.

12. And Jesus entered into the temple. Though Christ frequently ascended into

the temple, and though this abuse continually met his eye, twice only did he stretch

out his hand to correct it; once, at the commencement of his embassy, 1341 and

1338"En l'histoire des marchans chassez hors du temple;" — "in the narrative of the merchants driven out of the temple."

1339"Et puis il remet à l'autre jour ensuyvant ceste reformation du temple;" — "and then he throws back to the other following day that reformation of the temple."

1340"Et là regarda tout autour ce qui s'y faisoit;" — "and there looked all around at what was done in it."

1341"Quand il commença à exercr son oﬀice d'ambassadeur;" — "when he began to discharge his oﬀice as ambassador."

JOHN CALVIN

now again, when he was near the end of his course. But though disgraceful and

ungodly confusion reigned throughout, and though the temple, with its sacrifices,

was devoted to destruction, Christ reckoned it enough to administer twice an open

reproof of the profanation of it. Accordingly, when he made himself known as a

Teacher and Prophet sent by God, he took upon himself the office of purifying the

temple, in order to arouse the Jews, and make them more attentive; and this first

narrative is given by John only in the second chapter of his Gospel. But now, towards

the end of his course, claiming again for himself the same power, he warns the Jews

of the pollutions of the temple, and at the same time points out that a new restoration

is at hand.

And yet there is no reason to doubt that he declared himself to be both King and

High Priest, who presided over the temple and the worship of God. This ought to be

observed, lest any private individual should think himself entitled to act in the same

manner. That zeal, indeed, by which Christ was animated to do this, ought to be held

in common by all the godly; but lest any one, under the pretense of imitation, should

rush forward without authority, we ought to see what our calling demands, and how

far we may proceed according to the commandment of God. If the Church of God

have contracted any pollutions, all the children of God ought to burn with grief; but

as God has not put arms into the hands of all, let private individuals groan, till God

bring the remedy. I do acknowledge that they are worse than stupid who are not

displeased at the pollution of the temple of God, and that it is not enough for them

to be inwardly distressed, if they do not avoid the contagion, and testify with their

mouth, whenever an opportunity presents itself, that they desire to see a change for

the better. But let those who do not possess public authority oppose by their tongue,

which they have at liberty, those vices which they cannot remedy with their hands.

But it is asked, Since Christ saw the temple filled with gross superstitions, why did

he only correct one that was light, or, at least, more tolerable than others? I reply,

Christ did not intend to restore to the ancient custom all the sacred rites, and did

not select greater or smaller abuses for correction, but had only this object in view,

to show by one visible token, that God had committed to him the office of purifying

the temple, and, at the same time, to point out that the worship of God had been

corrupted by a disgraceful and manifest abuse. Pretexts, indeed, were not wanting

for that custom of keeping a market, which relieved the people from trouble, that

they might not have far to go to find sacrifices; and next, that they might have at

hand those pieces of money which any man might choose to offer. Nor was it within

the holy place that the money-changers sat, or that animals intended for sacrifice

were exposed to sale, but only within the court, to which the designation of the

temple is sometimes applied; but as nothing was more at variance with the majesty

of the temple, than that a market should be erected there for selling goods, or that

bankers should sit there for matters connected with exchange, this profanation was

not to be endured. And Christ inveighed against it the more sharply, because it

was well known that this custom had been introduced by the avarice of the priests

for the sake of dishonest gain. For as one who enters a market well-stocked with

various kinds of merchandise, though he does not intend to make a purchase, yet,

HARMONY OF THE EVANGELISTS

in consequence of being attracted by what he sees, changes his mind, so the priests

spread nets in order to obtain offerings, that they might trick every person out of

some gain.

13. It is written. Christ quotes two passages taken out of two Prophets; the

one from Isaiah 56:7, and the other from Jeremiah 7:11. What was written by Isaiah

agreed with the circumstances of the time; for in that passage is predicted the calling

of the Gentiles. Isaiah, therefore, promises that God will grant, not only that the

temple shall recover its original splendor, but likewise that all nations shall flow to

it, and that the whole world shall agree in true and sincere piety. 1342 He speaks,

no doubt, metaphorically; for the spiritual worship of God, which was to exist under

the reign of Christ, is shadowed out by the prophets under the figures of the law.

Certainly this was never fulfilled, that all nations went up to Jerusalem to worship

God; and therefore, when he declares that the temple will be a place of prayer for

all nations, this mode of expression is equivalent to saying, that the nations must be

gathered into the Church of God, that with one voice they may worship the true God,

along with the children of Abraham. But since he mentions the temple, so far as it

then was the visible abode of religion, Christ justly reproaches the Jews with having

applied it to totally different purposes from those to which it had been dedicated.

The meaning therefore is: God intended that this temple should exist till no as a sign

on which all his worshippers should fix their eyes; and how base and wicked is it to

profane it by thus turning it into a market?

Besides, in the time of Christ, that temple was actually a house of prayer; that

is, so long as the Law, with its shadows, remained in force. But it began to be a

house of prayer for all nations, when out of it resounded the doctrine of the Gospel,

by which the whole world was to be united in one common faith. And though shortly

afterwards it was totally overthrown, yet even in the present day the fulfillment of

this prophecy is manifest; for, since

out of Zion, went forth the law,

(Isaiah 2:2; Micah 4:2,)

those who wish to pray aright must look to that beginning. I do acknowledge that

there is no distinction of places, for it is the will of the Lord that men should call upon

Him everywhere; but as believers, who profess to worship the God of Israel, are said

speak in the language of Canaan, (Isaiah 19:18,)

so they are also said to come into the temple, because out of it flowed the true

religion. It is likewise the fountain of the waters, which, enlarged to an astonishing

degree within a short period, flow in great abundance, and give life to those that

drink them, as Ezekiel (Ezekiel 47:9) mentions, 1343 which, going out from the tem-

ple, spread, as Zechariah (Zechariah 14:8) says, from the rising to the setting sun.

Though in the present day we make use of temples (or churches) for holding the

holy assemblies, yet it is for a different reason; for, since Christ was manifested, no

1342"A la vraye et droiet cognoissanc de Dieu;" — "in the true and right knowledge of God." 1343"Et aussi c'est ceste source des quatre fleuves desquels Ezekiel (47:2) parle, qui doyvent arrouser les quatre coins du monde;" — "and this is also the source of the four rivers of which Ezekiel (47:2) speaks, which are to water the four quarters of the world."

JOHN CALVIN

outward representation of him under shadows is held out to us, such as the fathers

anciently had under the Law.

It must also be observed, that by the word prayer the prophet expresses the whole

worship of God; for, though there was at that time a great variety and abundance

of religious rites, yet God intended briefly to show what was the object of all those

rites; namely, that they might worship him spiritually, as is more clearly expressed

in the fiftieth psalm, where also God comprehends under prayer all the exercises of

religion.

But you have made it a den of robbers. Christ means that the complaint of

Jeremiah (Jeremiah 7:11) applied equally well to his own time, in which the tem-

ple was not less corrupted. The prophet directs his reproof against hypocrites, who,

through confidence in the temple, allowed themselves greater liberty in sinning. For,

as it was the design of God to employ outward symbols, as a sort of rudiments, for

instructing the Jews in true religion, so they satisfied themselves with the empty

pretense of the temple, as if it were enough to give their attention to outward cere-

monies; just as it is customary with hypocrites to

change the truth of God into a lie (Romans 1:25.).

But the prophet exclaims that God is not bound to the temple, or tied to cere-

monies, and therefore that they falsely boast of the name of the temple, which they

had made a den of robbers. For as robbers in their dens sin with greater hardihood,

because they trust that they will escape punishment, so by means of a false covering

of godliness hypocrites grow more bold, so that they almost hope to deceive God.

Now as the metaphor of a den includes all corruptions, Christ properly applies the

passage of the prophet to the present occasion.

Mark adds, that Christ gave orders that no man should carry a vessel through the

temple; that is, he did not permit any thing to be seen there that was inconsistent

with religious services; for by the word vessel the Hebrews denote any kind of utensil.

In short, Christ took away whatever was at variance with the reverence and majesty

of the temple.

14. And the blind and lame came to him. That the authority which Christ had

claimed for himself out of the usual course might not be suspected of rashness, he

supported it by miracles. He therefore cured the blind and lame in the temple, in

order to proclaim that the rights and honor of Messiah truly belonged to him; for by

these marks the prophets describe him. Hence we again perceive what I hinted a

little ago that it is not every one of the people who is called to imitate this action of

Christ lest he inconsiderately raise himself to the throne of the Messiah. We ought

indeed to believe that the lame and blind, who were cured, were witnesses of the

divine power of Christ, as if God, by his voice from heaven, approved what had been

proclaimed by the multitude. 1344

15. When the chief priests and scribes saw. Luke relates that the Pharisees began

to grumble, while he was still on the road. 1345 It was the disciples that were then

1344"Comme si Dieu eust d'enhaut approuvé par sa voix les louanges que le peuple avoit proclamees en l'honneur de Christ;" — "as if God had from on high approved by his voice the praises which the people had proclaimed in honor of Christ."

1345"Christ estant encore en chemin;" — "Christ being still on the road."

HARMONY OF THE EVANGELISTS

crying out: the others wished to have them silenced. Christ replied, that it was in

vain for them to make opposition; because God would rather make the stones cry

out than permit the reign of His Son to be forgotten. It is probable that, as the crying

out was not diminished, and as even the children now joined in it, the scribes and

priests were roused to still fiercer indignation, and then commenced a new attack

on Christ. They appear indirectly to reproach him by alleging that he is desirous to

obtain the praises of children.

But we must observe whence their displeasure arose. That it was connected with

ungodly malice and outrageous contempt of God is evident from the fact, that his

miracles gave them not less uneasiness than the shouts of applause. But I now

inquire about some more special reason. What was it that chiefly vexed them? Now

we know how eagerly they contended for their authority; for the object to which

their zeal carried them was, that the tyranny, which they had once claimed, might

continue to be enjoyed by them; and it was no slight diminution of their power,

if the people were at liberty to bestow on Christ the title of King. Even in trifling

matters they wished their decisions to be regarded as oracles, 1346 so that it might

not be permitted to approve or reject any thing but according to their pleasure. They

therefore reckon it to be foolish and unreasonable, that the people should confer the

title of Messiah on one whom they do not treat with any respect. And certainly, if

they had done their duty, it would have been proper for them to direct the whole

people, and to go before them as their leaders. For the priests had been appointed,

that from their lips all might seek the knowledge of the Law, and, in short, that they

might be the messengers and interpreters of the God of armies, (Malachi 2:7.) But

as they had basely extinguished the light of truth, Christ appropriately replies, that

they gain nothing by endeavoring to suppress the doctrine of salvation, for it will

rather break out from the stones.

There is likewise an implied admission; for Christ does not deny that it is an unnat-

ural order for the uneducated multitude and children to be the first to magnify with

their voice the coming of the Messiah, but as the truth is wickedly suppressed by

those who ought to have been its lawful witnesses, it is not wonderful if God raise up

others, and — to their shame — make choice of children. Hence we derive no slight

consolation; for though wicked men leave no stone unturned for concealing the reign

of Christ, we learn from this passage that their efforts are in vain. They hope that,

when some of the multitude, that is carrying forward the kingdom of Christ, shall

have been put to death, and others shall be silenced by fear, they will gain their

object. But God will disappoint them; for He will sooner give mouths and tongues to

stones than allow the kingdom of His Son to be without witnesses.

16. And have you never read? The scribes and priests seize on this as an oppor-

tunity of calumniating Christ, that he allows himself to be called a King by children;

as it is always the custom of wicked people haughtily to despise the mean condition

of the disciples of Christ. This malicious design Christ checks by a quotation from

David, who makes even infants to be the heralds of the glory of God. Literally the

words run,

1346"Pour arrests ou revelations celestes;" — "as decisions or revelations from heaven."

JOHN CALVIN

Out of the mouth of infants and sucklings thou hast founded strength, (Psalm 8:2;)

by which David means that, though every tongue were silent, 1347 God needs

no other orators to proclaim his power than mere infants, who are still hanging on

their mothers' breasts. In themselves, no doubt, they are silent; but the wonder-

ful providence of God, which shines in them, serves the purpose of splendid and

powerful eloquence. For he who considers with himself how the child is formed in

the mother's womb, is nourished there for nine months, afterwards comes into the

world, and finds nourishment provided as soon as it is born, must not only acknowl-

edge that God is the Creator of the world, but will be altogether carried away into

admiration of Him. 1348 Thus the sun and moon, though they are dumb creatures,

are said to have a loud and distinct voice for singing the praises of God, (Psalm 19:1,

2.) But since the praises of God are heard from the tongue of infants, Christ infers

from this, that it is not strange if He cause them to be uttered by children who have

already acquired the use of speech.

18. And returning in the morning. Between that solemn entrance of Christ, of

which we have spoken, and the day of the Passover, he had passed the night in

Bethany; and during the day he appeared in the temple for the purpose of teach-

ing. Matthew and Mark relate what happened during that interval, that Christ, when

coming into the city, was hungry, approached a fig-tree, and, having found nothing

on it but leaves, cursed it; and that the tree, which had been cursed by his voice,

immediately withered. I take for granted that Christ did not pretend hunger, but was

actually hungry; for we know that he voluntarily became subject to the infirmities of

the flesh, though by nature he was free and exempt from them.

But here lies the difficulty. How was he mistaken in seeking fruit on a tree that had

none; more especially, when the season of fruit had not yet arrived? And again, Why

was he so fiercely enraged against a harmless tree? But there would be no absurdity

in saying, that as man, he did not know 1349 the kind of tree; though it is possible

that he approached it on purpose, with full knowledge of the result. Certainly it

was not the fury of passion that led him to curse the tree, (for that would not only

have been an unjust, but even a childish and ridiculous revenge;) but as hunger was

troublesome to him according to the feeling of the flesh, he determined to overcome

it by an opposite affection; that is, by a desire to promote the glory of the Father, as

he elsewhere says,

My meat is to do the will of my Father, (John 4:34;)

for at that time he was contending both with fatigue and with hunger. I am the

more inclined to this conjecture, because hunger gave him an opportunity of per-

forming a miracle and of teaching his disciples. So when he was pressed by hunger,

and there was no food at hand, he finds a repast in another way; that is, by promot-

ing the glory of God. He intended, however, to present in this tree an outward sign

of the end which awaits hypocrites, and at the same time to expose the emptiness

1347"Quand toutes bouches seroyent closes, et toutes langues se tairoyent;" — "though every mouth were closed, and every tongue were silent."

1348"Mais aussi il entrera en une grande admiration de sa puissance et sagesse infinie;" — "but also will greatly admire His infinite power and wisdom."

1349"Il n'a pas cognu de loin;" — "he did not know at a distance."

HARMONY OF THE EVANGELISTS

and folly of their ostentation.

19 Let no fruit grow on thee henceforth. Let us learn from this what is the meaning

of the word curse, namely, that the tree should be condemned to barrenness; as, on

the other hand, God blesses, when by his voice he bestows fertility. It appears more

clearly from Mark, that the fig-tree did not instantly wither, or, at least, that it was

not observed by his disciples, until they saw it next day stripped of leaves. Mark, too,

attributes to Peter what Matthew attributes equally to all the disciples; but as Christ

replies in the plural number, it may naturally be inferred that one put the question

in the name of all.

21 And Jesus answering. The use of the miracle is still farther extended by Christ,

in order to excite his disciples to faith and confidence. By Mark, the general exhor-

tation is placed first, to have faith in God; and then follows the promise, that they

would obtain by faith whatever they asked from God. To have faith in God means,

to expect, and to be fully assured of obtaining, from God whatever we need. But

as faith, if we have any, breaks out immediately into prayer, and penetrates into

the treasures of the grace of God, which are held out to us in the word, in order to

enjoy them, so Christ adds prayer to faith; for if he had only said that we shall have

whatever we wish, some would have thought that faith was presumptuous or too

careless. And therefore Christ shows that those only are believers who, relying on

his goodness and promises, betake themselves to him with humility.

This passage is exceedingly adapted to point out the power and nature of faith;

that it is a certainty, relying on the goodness of God, which does not admit of doubt.

For Christ does not acknowledge as believers any but those who are fully convinced

that God is reconciled to them, and do not doubt that he will give what they ask.

Hence we perceive by what a diabolical contrivance the Papists are bewitched, who

mingle faith with doubt, and even charge us with foolish presumption, if we venture

to appear before God under the conviction of His fatherly regard toward us. But this

benefit derived from Christ is that on which Paul chiefly dwells, when he says that

by the faith of him we have boldness

to approach to God with confidence (Ephesians 3:12).

This passage shows also that the true test of faith lies in prayer. If it be objected,

that those prayers are never heard, that mountains should be thrown into the sea,

the answer is easy. Christ does not give a loose rein to the wishes of men, that they

should desire any thing at their pleasure, when he places prayer after the rule of

faith; 1350 for in this way the Spirit must of necessity hold all our affections by the

bridle of the word of God, and bring them into obedience. Christ demands a firm

and undoubting confidence of obtaining an answer; and whence does the human

mind obtain that confidence but from the word of God? We now see then that Christ

promises nothing to his disciples, unless they keep themselves within the limits of

the good pleasure of God.

Luke 19:47. And he taught daily in the temple. Mark and Luke point out, first,

what was the class of men of which the Church consisted, namely, of the despised

1350"Veu qu'il met les prieres apres la regle de foy, et veut qu'elles soyent conduites par icelle;" — "since he places prayers after the rule of faith, and wishes that they should be regulated by it."

JOHN CALVIN

multitude; and again, what enemies Christ had, namely, the priests and scribes,

and all the rulers. Now this is a part of the folly of the cross, that God, passing by

the excellence of the world, chooses what is foolish, weak, and despised. Secondly,

they relate that those worthy guardians of the Church of God sought an occasion of

putting Christ to death, by which their wicked impiety was discovered; for though

there had been good grounds for pursuing Christ, yet they had no right to proceed

to murder after the manner of robbers, or secretly to hire assassins. Thirdly, they

show that the wicked conspiracy of those men was frustrated, because, by the secret

purpose of God, Christ was appointed to the death of the cross.

Matthew 21:23-27; Mark 11:27-33; Luke 20:1-8

MATTHEW 21:23-27; MARK 11:27-33; LUKE 20:1-8

Matthew 21:23-27

Mark 11:27-33

Luke 20:1-8

23. And when he was come into the temple, the chief priests and elders of the

people came to him, saying By what authority doest thou these things? and who

gave thee that authority? 1351 24. And Jesus answering said to them, I also will ask

you something, which if you shall tell me, I also will tell you by what authority I do

these things. 25. Whence was the baptism of John? From heaven, or from men? But

they thought within themselves saying, If we shall say, From heaven, he will say to

us, Why then did you not believe him? 26. But if we shall say, From men, we dread

the multitude, for they all hold John for a prophet. 27. And answering Jesus, they

said, We do not know. And he saith to them, Neither do I tell you by what authority

I do these things.

27. And they come again to Jerusalem; and while he was walking in the temple,

the chief priests, and scribes, and elders, come to him. 28. And they say to him, By

what authority doest thou these things? and who gave thee that authority 1352 to do

these things? 29. And Jesus answering said to them, I will also ask you something,

and answer me, and I will tell you by what authority I do these things. 30. Whether

was the baptism of John from heaven or from men? Answer me. 31. And they

thought within themselves, saying, If we shall say, From heaven, he will say, Why

then did you not believe him? 32. But if we say, From men, they dreaded the people; 1353 for all reckoned John that he was truly a prophet. 33. And they answering say

to Jesus, We do not know. And Jesus answering saith to them, Neither will I tell you

by what authority I do these things.

1. And it happened on one of those days, while he was teaching the people in

1351"Et qui est celuy qui t'a donné ceste authorité?" — "And who is he that gave thee that authority?"

1352"Et qui est celuy qui t'a donné ceste authorité?" — "And who is he that gave thee that authority?"

1353"Nous craignous le peuple;" — "we dread the people."

JOHN CALVIN

the temple, and preaching the gospel, the chief priests, and scribes, with the elders,

came upon him, 2. And spoke to him saying, Tell us, by what authority doest thou

these things? or who is he that gave thee that authority? 3. And Jesus answering

said to them, I will also ask you something, and answer me. 4. Was the baptism of

John from heaven, or from men? 5. But they reasoned within themselves, saying, If

we shall say, From heaven, he will say, Why then did you not believe him? 6. But if

we shall say, From men, all the people will stone us; for they are convinced that John

is a prophet. 7. And they answered, That they did not know whence it was. 8. And

Jesus said to them, Neither do I tell you by what authority I do these things.

Matthew 21:23. By what authority doest thou these things. As the other

schemes and open attempts to attack Christ had not succeeded, the priests and

scribes now attempt, by indirect methods, if they may possibly cause him to desist

from the practice of teaching. They do not debate with him as to the doctrine itself,

whether it was true or not—for already had they often enough attacked him in vain

on that question—but they raise a dispute as to his calling and commission. And,

indeed, there were plausible grounds; for since a man ought not, of his own accord,

to intermeddle either with the honor of priesthood, or with the prophetical office,

but ought to wait for the calling of God, much less would any man be at liberty

to claim for himself the title of Messiah, unless it were evident that he had been

chosen by God; for he must have been appointed, not only by the voice of God, but

likewise by an oath, as it is written, (Psalm 110:4; Hebrews 7:21.)

But when the divine majesty of Christ had been attested by so many miracles,

they act maliciously and wickedly in inquiring whence he came, as if they had been

ignorant of all that he had done. For what could be more unreasonable than that.,

after seeing the hand of God openly displayed in curing the lame and blind, they

should doubt if he were a private individual who had rashly assumed this authority?

Besides, more than enough of evidence had been already laid before them., that

Christ was sent from heaven., so that nothing was farther from their wish than to

approve of the performances of Christ, after having learned that God was the Author

of them. They therefore insist on this., that he is not a lawful minister of God, because

he had not been chosen by their votes, as if the power had dwelt solely with them.

But though they had been the lawful guardians of the Church, still it was monstrous

to rise up against God. We now understand why Christ did not make a direct reply

to them. It was because they wickedly and shamelessly interrogated him about a

matter which was well known.

25 Whence was the baptism of John? Christ interrogates them about the baptism

of John, not only to show that they were unworthy of any authority, because they

had despised a holy prophet of God, but also to convict them, by their own reply,

of having impudently pretended ignorance of a matter with which they were well

acquainted. For we must bear in mind why John was sent, what was his commission,

and on what subject he most of all insisted. He had been sent as Christ's herald. He

was not deficient in his duty, and claims nothing more for himself than to

prepare the way of the Lord.

(Malachi 3:1; Luke 7:27.)

HARMONY OF THE EVANGELISTS

In short., he had pointed out Christ with the finger, and had declared him to be the

only Son of God. From what source then do the scribes mean that the new authority

of Christ should be proved, since it had been fully attested by the preaching of John?

We now see that Christ employed no cunning stratagem in order to escape, but

fully and perfectly answered the question which had been proposed; for it was im-

possible to acknowledge that John was a servant of God, without acknowledging that

he was Himself the Lord. He did not therefore shelter arrogant men, 1354 who with-

out any commission, but out of their own hardihood, take upon themselves a public

office; nor did he countenance, by his example, the art of suppressing the truth, as

many crafty men falsely plead his authority. I do acknowledge that, if wicked men

lay snares for us, we ought not always to reply in the same way, but ought to be

prudently on our guard against their malice, yet in such a manner that truth may

not be left without a proper defense.

Baptism denotes here not only the sign of washing, but the whole ministry of John;

for Christ intended to draw out a reply, Was John a true and lawful prophet of God,

or an impostor? Yet this mode of expression contains a useful doctrine, Is the of John

from God, or from men? For hence we infer, that no doctrine and no sacrament ought

to be received among the godly, unless it be evident that it has come from God; and

that men are not at liberty to make any invention of this nature. The discourse relates

to John, whom our Lord, in another passage, raises, by a remarkable commendation,

above all the prophets, (Luke 7:26, 28.) Yet Christ declares that his baptism ought

not to be received, unless it had been enjoined by God. What, then, must we say

of the pretended sacraments, which men of no authority have foolishly introduced

without any command from God? For Christ plainly declares by these words, that

the whole government of the Church depends on the will of God in such a manner,

that men have no right to introduce any thing from themselves.

But they thought within themselves. Here we perceive the impiety of the priests.

They do not inquire what is true, nor do they put the question to their own conscience; 1355 and they are so base as to choose rather to shuffle than to acknowledge what

they know to be true, that their tyranny may not be impaired. In this manner, all

wicked men, though they pretend to be desirous of learning, shut the gate of truth, if

they feel it to be opposed to their wicked desires. So then Christ does not allow those

men to go without a reply, but sends them away ashamed and confounded, and, by

bringing forward the testimony of John, sufficiently proves that he is furnished with

divine power. 1356

1354"Ainsi done Christ n'a point voulu yei armer de response des glorieux et outrecuidez;" — "so then Christ did not intend here to arm, by his reply, haughty and presumptuous men."

1355"Et n'examinent point la chose selon leur conscience;"—" and do not examine the thing according to their conscience."

1356"Qu'il est muni et authorizé d'une puissance divine;" — "that he is furnished and authorized by a divine power."

Matthew 21:28-32

MATTHEW 21:28-32

Matthew 21:28-32

28. But what think you? 1357 A man had two sons, and, coming to the first, he

said, Son, go work today in my vineyard. 29. And he answering said, I will not; 1358

but afterwards he repented, and went. 30. And coming to the other, he spoke in the

same manner. But he answering said, I [go,] Sir, and went not. 31. Which of the

two did what his father wished? 1359 And they say to him, The first. Jesus saith to

them, Verily I say to you, That the publicans and the harlots will go before you into

the kingdom of God. 32. For John came to you by the way of righteousness, and you

did not believe him; but the publicans and the harlots believed him. And you, when

you had seen it, were not moved by repentance 1360 to believe in him.

This conclusion shows what is the object of the parable, when Christ prefers to

the scribes and priests those who were generally accounted infamous and held in

detestation; for he unmasks those hypocrites, 1361 that they may no longer boast of

being the ministers of God, or hold out a pretended zeal for godliness. Though their

ambition, and pride, and cruelty, and avarice, were known to all, yet they wished

to be reckoned quite different persons. And when, but a little ago, they attacked

Christ, they falsely alleged that they were anxious about the order of the Church,

as if they were its faithful and honest guardians. Since they attempt to practice

such gross imposition on God and men, Christ rebukes their impudence by showing

that they were at the greatest possible distance from what they boasted, and were

so far from deserving that elevation with which they flattered themselves, that they

ranked below the publicans and the harlots For as to the profession which they made

of being eminent in observing the worship of God, and of being zealots of the Law,

Christ tells them that it is quite as if a son were, in words, to promise obedience

1357"Mais que vous en semble?" — "But what think you of it?" 1358"Je n'y veux point aller;" — "I will not go to it." 1359"Lequel des deux feit la volonté du pere?" — "Which of the two did the will of the father?" 1360"Vous n'avez point eu de repentance apres;" — "you had not repentance afterwards." 1361"Car il oste a ces hypocritesssss le masque duquel ils se couvroyent;" — "for he takes away from those hypocrites the mask with which they covered themselves." "Et puis qu'il l'abusast, it n'en feist rien;" — "and afterwards deceived him, and did nothing of it."

HARMONY OF THE EVANGELISTS

to his father, but afterwards to deceive him. 1362 So far as regards the publicans

and the harlots, he does not excuse their vices, but compares their dissolute life to

the obstinacy of a rebellious and debauched son, who at first throws off his father's

authority; but shows that they are greatly preferable to the scribes and Pharisees in

this respect, that they do not continue to the end in their vices, but, on the contrary,

submit gently and obediently to the yoke which they had fiercely rejected. We now

perceive the design of Christ. Not only does he reproach the priests and scribes with

obstinately opposing God, and not repenting, though so frequently admonished, but

he strips them of the honor of which they were unworthy, because their ungodliness

was worse than the lasciviousness of the harlots.

30. I, Sir. 1363 This phrase is borrowed from the Hebrew language; for, when

the Hebrews wish to offer their services, and to declare that they are ready to obey,

they speak in this manner, "Here I am, Sir," It is a laudable virtue in itself, as soon

as God has spoken, to yield to Him ready and cheerful obedience; and Christ does

not here give the commendation to slowness. But as both are improper—to delay

before doing your duty, and to promise what you do not perform—Christ shows that

this hypocrisy is less to be endured than the fierceness which, in process of time, is

subdued.

32. For John came. As John was a faithful servant of God, whatever he taught

Christ ascribes to God himself. It might have been more fully expressed thus: God

came pointing out the way of righteousness by the mouth of John; but as John spoke

in the name of God, and not as a private individual, he is most properly named

instead of God. Now this passage gives no small authority to the preaching of the

word, when those persons are said to have been disobedient and rebellious against

God, who despised the pious and holy warnings of a teacher whom tie had sent.

There are some who give a more ingenious exposition of the word righteousness,

and I allow them to enjoy their own opinion; but, for my own part, I think that it means

nothing more than that John's doctrine was pure and right; as if Christ had said, that

they had no good reason for rejecting him. When he says that the publicans believed,

he does not mean that they assented in words, but that they sincerely embraced

what they had heard. Hence we infer, that faith does not consist solely in a person's

giving his assent to true doctrine, but that it embraces something greater and loftier,

that the hearer, renouncing himself, devotes his life wholly to God. By saying that

they were not moved even by such an example, he presents an aggravated view of

their malice; for it was an evidence of the lowest depravity, not even to follow the

harlots and the publicans. 1364

1362"Et puis qu'il l'abusast, et n'en feist rein;" — "and afterwards deceived him, and did nothing of it."

1363"Seigneur, j'y vay;" — "Sir, I go to it." 1364"Car c'a este un signe de gens du tout depravez et desesperez, de ne suyvre point, à tout le moins quand les peugers et les paillardes leur monstrent le chemin;" — "For it was a mark of people altogether depraved and desperate, not to follow, at the very least, when the publicans and the harlots point out to them the road."

Matthew 21:33-46; Mark 12:1-12; Luke 20:9-19

MATTHEW 21:33-46; MARK 12:1-12; LUKE 20:9-19

Matthew 21:33-46

Mark 21:1-12

Luke 20:9-19

33. Hear another parable: There was a certain householder, who planted a vine-

yard, and surrounded it by a ditch, and dug a wine-press in it, and built a tower, and

let it to husbandmen, and went abroad, 34. And when the season of the fruits drew

near, he sent his servants to the husbandmen, that they might receive its fruits. 35.

And the husbandmen, having seized his servants, wounded one, killed another, and

stoned another. 36. Again, he sent other servants more numerous 1365 than the

first, and they did to them in the same manner. 37. And last of all he sent to them

his son, saying, They will reverence my son. 38. And when the husbandmen saw

his son, they said within themselves, This is the heir: come, let us kill him, and seize

on his inheritance. 39. And they caught him, and cast him out of the vineyard, and

killed him. 40. When therefore the proprietor of the vineyard shall come, what will

he do to those husbandmen? 41. They say to him, Since they are wicked, he will

miserably destroy them, and will let his vineyard to other husbandmen, who will ren-

der to him the fruit in its seasons. 42. Jesus saith to them, Have you never read in

the Scriptures, The stone which the builders rejected is made the head of the corner; 1366 this is done by the Lord, and is wonderful in our eyes? 1367 43. Therefore I say

to you, The kingdom of God shall be taken from you, and shall be given to a nation

yielding its fruits. 44. And whosoever shall fall on this stone shall be bruised, but

on whomsoever it shall fall, it will crush him. 45. And when the chief priests and

Pharisees heard his parables, they knew that he spoke of them. 46. And though

they sought to take him, they dreaded the multitudes, because they reckoned him

a prophet.

1. And he began to speak to them by parables: A man planted a vineyard, and

1365"En plus grand nombre;" — "in greater number." 1366"Est mise au principal lieu du com;" — "is put in the chief place of the corner." 1367"Devant nos yeux;" — "before our eyes."

HARMONY OF THE EVANGELISTS

surrounded it by a hedge, and dug a ditch, 1368 and built a tower, and let it to

husbandmen and went abroad. 2. And at the proper season he sent a servant, to

the husbandmen to receive from the husbandmen of the fruit of the vineyard. 3. But

they seized him, and beat him, and sent him away empty. 4. And again he sent to

them another servant; and they threw stones at him, and bruised his head, and sent

him away disgraced. 5. And again he sent another, and him they killed, and many

others, beating some and killing some. 6. And while he had yet one son, 1369 his

well-beloved, he sent him also last to them, saying, They will reverence my son. 7.

But the husbandmen said within themselves, This is the heir: come, let us kill him,

and the inheritance shall be ours. 8. And they seized him, and killed him, and cast

him out of the vineyard. 9. What then will the proprietor of the vineyard do? He will

come and destroy the husbandmen, and give the vineyard to others. 10. And have

you not read the Scripture, The stone which the builders rejected is made the head

of the corner; 11. This is done by the Lord, and is wonderful in our eyes? 1370 12.

And they sought to take him, and dreaded the multitude; for they knew that he had

spoken the parable against them: and they left him, and went away.

9. And he began to speak to the people this parable: A certain man planted a

vineyard, and let it to husbandmen, and went abroad for a long time. 10. And at the

proper season he sent a servant to the husbandmen, that they might give him of the

fruit of the vineyard; and they beat him, and sent him away empty. 11. And again

he sent yet another servant; and him also they wounded, and drove out. 13. And

the proprietor of the vineyard said, What shall I do? I will send my well-beloved son;

perhaps they will reverence him when they see him. 14. But when the husbandmen

saw him, they thought within themselves, saying, This is the heir: come, let us kill

him, that the inheritance may be ours. 15. And they cast him out of the vineyard,

and slew him. What then shall the proprietor of the vineyard do to them? 16. He

will come and destroy those husbandmen, and give the vineyard to others. And

when they heard this, they said, God forbid. 17. And he looked at them, and said,

What then is this that is written, The stone which the builders rejected is made the

head of the corner? 18. Every one that shall fall on this stone will be bruised; but

on whomsoever it shall fall, it will crush him. 19. And the chief priests and scribes

sought at that hour to lay hands on him; (and they dreaded the people;) for they

knew that he had spoken this parable against them.

Matthew 21:33. Hear another parable. The words of Luke are somewhat differ-

ent; for he says that Christ spoke to the people, while here the discourse is addressed

to the priests and scribes. But the solution is easy; for, though Christ spoke against

them, he exposed their baseness in the presence of all the people. Mark says that

Christ began to speak by parables, but leaves out what was first in order, as also

in other passages he gives only a part of the whole. The substance of this parable

is, that it is no new thing, if the priests and the other rulers of the Church wickedly

endeavor to defraud God of his right; for long ago they practiced the same kind of

1368"Et y fouyt une fosse pour les esgouts d'un pressoir;" — "and dug in it a ditch for the cistern of a wine press."

1369"Or voyant qu'il avoit encore un fils;" — "But perceiving that he had still one son." 1370"Devant nos yeux;" — "before our eyes."

JOHN CALVIN

robbery towards the prophets, and now they are ready to slay his Son; but they will

not go unpunished, for God will arise to defend his right. The object is two-fold;

first, to reproach the priests with base and wicked ingratitude; and, secondly, to

remove the offense which would be occasioned by his approaching death. For, by

means of a false title, they had gained such influence over simple persons and the

ignorant multitude, that the religion of the Jews depended on their will and decision.

Christ therefore forewarns the weak, and shows that, as so many prophets, one after

another, had formerly been slain by the priests, no one ought to be distressed, if a

similar instance were exhibited in his own person. But let us now examine it in detail.

A man planted a vineyard. This comparison frequently occurs in Scripture. With

respect to the present passage, Christ only means that, while God appoints pastors

over his Church, he does not convey his right to others, but acts in the same manner

as if a proprietor were to let a vineyard or field to a husbandman, who would labor

in the cultivation of it, and make an annual return. As he complains by Isaiah (5:4)

and Jeremiah, (2:21,) that he had received no fruit from the vine on the cultivation of

which he had bestowed so much labor and expense; so in this passage he accuses

the vine-dressers themselves, who, like base swindlers, appropriate to themselves

the produce of the vineyard. Christ says that the vineyard was well furnished, and in

excellent condition, when the husbandmen received it from the hands of the propri-

etor. By this statement he presents no slight aggravation of their crime; for the more

generously he had acted toward them, the more detestable was their ingratitude.

Paul employs the same argument, when he wishes to exhort pastors to be diligent

in the discharge of their duty, that they are stewards, chosen to govern the house

of God, which is the

pillar and round of truth, (1 Timothy 3:16.)

And properly; for the more honorable and illustrious their condition is, they lie

under so much the deeper obligations to God, not to be indolent in their work. So

much the more detestable (as we have already said) is the baseness of those who

pour contempt on the great kindness of God, and on the great honor which they have

already received from Him.

God planted a vineyard, 1371 when, remembering his gratuitous adoption, he

brought the people out of Egypt, separated them anew to be his inheritance, and

called them to the hope of eternal salvation, promising to be their God and Father;

for this is the planting of which Isaiah speaks, (60:21; 61:3.) By the wine-press and

the tower are meant the aids which were added for strengthening the faith of the

people in the doctrine of the Law, such as, sacrifices and other ritual observances;

for God, like a careful and provident head of a family, has left no means untried for

granting to his Church all necessary protection.

And let it to husbandmen. God might indeed of himself, without the agency of

men, preserve his Church in good order; but he takes men for his ministers, and

makes use of their hands. Thus, of old, he appointed priests to be, as it were, cul-

tivators of the vineyard. But the wonder is, that Christ compares the prophets to

1371"Son vigne;" — "His vineyard."

HARMONY OF THE EVANGELISTS

servants, who are sent, after the vintage, to demand the fruit; 1372 for we know

that they too were vine-dressers, and that they held a charge in common with the

priests. I reply, it was not necessary for Christ to be careful or exact in describing

the resemblance or contrariety between those two orders. The priests were certainly

appointed at first on the condition of thoroughly cultivating the Church by sound doc-

trine; but as they neglected the work assigned them, either through carelessness or

ignorance, the prophets were sent as an extraordinary supply, to clear the vine from

weeds, to lop off the superfluous wood, and in other ways to make up for the neglect

of the priests; and, at the same time, severely to reprove the people, to raise up

decayed piety, to awaken drowsy souls, and to bring back the worship of God and a

new life. And what else was this than to demand the revenue which was due to God

from his vineyard? All this Christ applies justly and truly to his purpose; for the reg-

ular and permanent government of his Church was not in the hands of the prophets,

but was always held by the priests; just as if lazy husbandman, while he neglected

cultivation, claimed the place to which he had been once appointed, under the plea

of possession.

35. And wounded one, and killed another. Here Mark andLuke differ a little from

Matthew; for while Matthew mentions many servants, all of whom were ill-treated

and insulted, and says that afterwards other servants were sent more numerous than

the first, Mark and Luke mention but one at a time, as if the servants had been sent,

not two or three together, but one after another. But though all the three Evangelists

have the same object in view, namely, to show that the Jews will dare to act towards

the Son in the same manner as they have repeatedly done towards the prophets,

Matthew explains the matter more at large, namely, that God, by sending a multitude

of prophets, contended with the malice of the priests. 1373 Hence it appears how

obstinate their malice was, for the correction of which no remedies were of any avail. 1374

37. They will reverence my son. Strictly speaking, indeed, this thought does not

apply to God; for He knew what would happen, and was not deceived by the expec-

tation of a more agreeable result; but it is customary, 1375 especially in parables,

to ascribe to Him human feelings. And yet this was not added without reason; for

Christ intended to represent, as in a mirror, how deplorable their impiety was, of

which it was too certain a proof, that they rose in diabolical rage against the Son of

God, who had come to bring them back to a sound mind. 1376 As they had formerly,

as far as lay in their power, driven God from his inheritance by the cruel murder of

the prophets, so it was the crowning point of all their crimes to slay the Son, that

they might reign, as in a house which wanted an heir. Certainly the chief reason why

1372"Le fruit de la vigne;" — "the fruit of the vine." 1373"Que Dieu ne s'est point lassé pour la cruauté des sacrificateurs, d'envoyer des prophetes; mais les suscitant comme par troupes, a combatu contre leur malice;" — "That God did not, on account of the cruelty of the priests, fail to send prophets; but raising them up — as it were — in troops, fought against their malice."

1374"Veu que tous les mayens et remedes que Dieu y a employez n'ont rien servi;" — "since all the means and remedies which God employed for it were of no avail."

1375"C'est la coustume de l'Escriture;" — "it is the custom of Scripture." 1376"Qui estoit venu pour les retirer de leurs meschantes façons de faire;" — "who had come to withdraw them from their wicked courses of life."

JOHN CALVIN

the priests raged against Christ was, that, they might not lose their tyranny, which

might be said to be their prey; 1377 for he it is by whom God chooses to govern, and

to whom He has given all authority.

The Evangelists differ also a little in the conclusion. For Matthew relates that

he drew from them the confession, by which they condemned themselves; while

Mark says simply that Christ declared what punishment must await servants so un-

principled and wicked. Luke differs, at first sight, more openly, by saying that they

turned away with horror from the punishment which Christ had threatened. But if we

examine the meaning more closely, there is no contradiction; for, in regard to the

punishment which such servants deserved, there can be no doubt that they agreed

with Christ, but when they perceived that both the crime and the punishment were

made to apply to themselves, they deprecated that application.

42. Have you never read in the Scriptures? We must remember what we said

a little before, that, as the priests and scribes kept the people devoted to them, it

was a principle current among them, that they alone were competent to judge and

decide as to the future redemption, so that no one ought to be received as Messiah,

unless he were approved and sanctioned by their voice. They therefore maintain

that what Christ had said is impossible, that they would slay the son and heir of the

proprietor of the vineyard. But Christ confirms his statement by the testimony of

Scripture, and the interrogation is emphatic, as if he had said, "You reckon it highly

absurd to say that it is possible for the vine dressers to conspire wickedly against the

Son of God. But what then? Did the Scripture (Psalm 118:22) foretell that he would

be received with joy, and favor, and applause; or did it not, on the contrary, foretell

that the rulers themselves would oppose him?"

The passage which he quotes is taken from the same psalm from which had been

taken that joyful exclamation, 1378 Save, 1379 O Lord. Blessed is he that cometh in

the name of the Lord. That it is a prediction of the reign of the Messiah is evident

from this consideration, that David was appointed by God to be king, on the condition

that his throne would remain forever, so long as the sun and moon would shine in

heaven, and that, when decayed, it would again be restored by the favor of God to its

former prosperity. Since, therefore, that psalm contains a description of the reign of

David, there is also added the perpetuity of it, on which the restoration depends. If

the discourse had related to any temporal reign, Christ would have acted improperly

in applying it to himself. But we must also observe what sort of reign God raised up

in the person of David. It was that which He would establish in the true Messiah to

the end of the world; for that ancient anointing was but a shadow. Hence we infer

that what was done in the person of David was a prelude and figure of Christ.

Let us now return to the words of the psalm. The scribes and priests reckoned

1377"Pource qu'ils avoyent peur de perdre la proye; c'est a dire, de dimineur quelque chose de leur tyrannie;" — "because they were afraid of losing the prey; that is to say, of diminishing something of their tyranny."

1378"Ceste priere de louange;" — "that prayer of praise." 1379Our author alludes to the word Hosanna, ({ὡσαννὰ}) which he had explained (Harmony, vol. 2, p. 452) to

be formed, by a slight alteration of the sound, from a Hebrew phrase used in the 118 Psalm, Hoshiana {}נא{,( )}הושיעSave now,

we beseech thee. — Ed.

HARMONY OF THE EVANGELISTS

it incredible that Christ should be rejected 1380 by the rulers of the Church. But he

proves from the psalm, that he would be placed on his throne by the wonderful power

of God, contrary to the will of men, and that this had already been shadowed out in

David, whom, though rejected by the nobles, God took to give an instance and proof

of what he would at length do in his Christ. The prophet takes the metaphor from

buildings; for, since the Church is God's sanctuary, Christ, on whom it is founded, is

justly called the corner stone; that is, the stone which supports the whole weight of

the building. If one were to examine minutely every thing that relates to Christ, the

comparison would not apply in every part; but it is perfectly appropriate, for on him

the salvation of the Church rests, and by him its condition is preserved. And therefore

the other prophets followed the same form of expression, particularly Isaiah and

Daniel. But Isaiah makes the closest allusion to this passage, when he represents

God as thus speaking,

Lo, I lay in Zion a foundation-stone, a precious and elect stone, against which both

houses of Israel shall stumble!

(Isaiah 28:16.)

The same mode of expression frequently occurs in the New Testament.

The amount of it therefore is, that the kingdom of God will be founded on a stone,

which the builders themselves will reject as unsuitable and useless; and the meaning

is, that the Messiah, who is the foundation of the safety of the Church, will not be

chosen by the ordinary suffrages of men, but that, when God shall miraculously raise

him up by a secret and unknown power, the rulers, to whom has been committed the

care of the building, will oppose and persecute him. There are two things here which

we ought to consider. First, that we may not be perplexed by the wicked attempts of

men, who rise up to hinder the reign of Christ, God has warned us beforehand that

this will happen. Secondly, whatever may be the contrivances of men, God has at

the same time declared, that in setting up the kingdom of Christ, His power will be

victorious. Both ought to be carefully observed by us. It appears to be monstrous

that the Author of salvation should be rejected, not by strangers, but by those who

belonged to his own household, — not by the ignorant multitude, but by the rulers

themselves, who hold the government of the Church. Against such strange madness

of men our faith ought to be fortified, that it may not give way through the novelty of

the occurrence. We now perceive how useful that prediction is, which relieves godly

minds from the terror that would otherwise be produced by the mournful spectacle.

For nothing is more unreasonable than that the members should rise up against the

head, the vine-dressers against the proprietor, the counselors against their king, and

that the builders should reject the foundation of the building.

That stone is made the head of the corner. Still more emphatic is this clause, in

which God declares that the wicked, by rejecting Christ, will avail nothing, but that

his rank will remain unimpaired. The design of it is, that believers, relying on that

promise, may safely look down with contempt and derision on the wicked pride of

men; for when they have made all their contrivances, Christ will still, ill opposition

1380"Ne pouvoient croire que Christ peust estre rejetté;" — "could not believe that Christ could be rejected."

JOHN CALVIN

to their wishes, retain the place which the Father has appointed to him. How fiercely

soever he may be assailed by those who appear to possess honor and dignity, he

will nevertheless remain in his own rank, and will abate nothing on account of their

wicked contempt. In short, the authority of God will prevail, that he may be the elect

and precious stone, which supports the Church of God, his kingdom and temple.

The stone is said to be made the head of the corner, not that he is only a part of the

building, (since it is evident from other passages that the Church is entirely founded

on Him alone,) but the prophet merely intended to state that he will be the chief

support of the building. Some go into ingenious arguments about the word corner,

that Christ is placed in the corner, because he unites two separate walls, the Gentiles

and Jews. But in my opinion, David meant nothing more than that the corner-stone

supports the chief weight of the building.

It may now be asked, How does the Spirit call those men builders, who are so

strongly bent on the ruin and destruction of the temple of God? For Paul boasts

of having been an honest builder, because he founded the Church on Christ alone,

(1 Corinthians 3:10, 11.) The answer is easy. Though they are unfaithful in the

execution of the office committed to them, yet he gives them this title with respect

to their calling. Thus the name prophet is often given to deceivers, and those who

devour the flock like wolves are called pastors. And so far is this from conferring

honor on them, that it renders them detestable, when they utterly overthrow the

temple of God, which they were appointed to build. Hence we draw a useful warning,

that the lawful calling does not prevent those who ought to have been the ministers

of Christ from being sometimes his base and wicked enemies. The legal priesthood

had certainly been appointed by God, and the Lord had bestowed on the Levites

permission to govern the Church. Did they therefore discharge their office faithfully?

or ought the godly to have obeyed them by renouncing Christ?

Let the Pope now go with his mitered bishops, and let them boast that they ought

to be believed in all things, because they occupy the place of pastors. Even granting

that they were lawfully called to the government of the Church, yet they have no right

to claim any thing more than to hold the title of prelates of the Church. But even the

title of calling does not belong to them; for, in order to raise them to that tyranny, it

would be necessary that the whole order of the Church should be overturned. And

even though they might justly claim ordinary jurisdiction, yet, if they overturn the

sacred house of God, it is only in name that they must be reckoned builders. Nor

does it always happen that Christ is rejected by those who are entrusted with the

government of the Church; for not only were there many godly priests under the Law,

but also, under the reign of Christ, there are some pastors who labor diligently and

honestly in building the Church; but as it was necessary that this prediction should

be fulfilled, that the builders should reject the stone, wisdom must be exercised in

distinguishing between them. And the Holy Spirit has expressly warned us, that none

may be mistaken as to an empty title or the dignity of calling.

This has been done by the Lord, As it is a matter too far removed from the ordinary

judgment of men, that the pastors of the Church should themselves reject the Son

of God from being their Prince, the prophet refers it to the secret purpose of God,

HARMONY OF THE EVANGELISTS

which, though we cannot comprehend it by our senses, we ought to contemplate

and admire. Let us therefore understand, that this cuts short every question, and

that every man is expressly forbidden to judge and measure the nature of Christ's

kingdom by the reason of the flesh; for what folly is it to wish to subject to the

capacity of our mind a miracle which the prophet exhorts us to adore? Will you

then receive nothing but what appears to yourself to be probable, in reference to

the kingdom of Christ, the commencement of which the Holy Spirit declares to be a

mystery worthy of the highest admiration, because it is concealed from the eyes of

men? So then, whenever the question relates to the origin, restoration, condition,

and the whole safety of the Church, we must not consult our senses, 1381 but must

honor the power of God by admiring his hidden work. 1382 There is also an implied

contrast between God and men; for not only are we commanded to embrace the

wonderful method of governing the Church, because it is the work of God, but we

are likewise withdrawn from a foolish reverence for men, which frequently obscures

the glow of God; as if the prophet had said, that however magnificent may be the

titles which men bear, it is wicked in any man to oppose them to God.

This furnishes a refutation of the diabolical wickedness of the Papists, who do not

scruple to prefer to the word of God a decision of their pretended Church. For on

what does the authority of the word of God depend, according to them, but on the

opinion of men, so that no more power is left to God than what the Church is pleased

to allow him? Far otherwise does the Spirit instruct us by this passage namely, that

as soon as the majesty of God 1383 appears, the whole world ought to be silent.

43. Therefore I say to you. Hitherto Christ directed his discourse to rulers and

governors, but in presence of the people. Now, however, he addresses in the same

manner the people themselves, and not without reason, for they had been the com-

panions and assistants of the priests and scribes in hindering the grace of God. It was

from the priests, no doubt, that the evil arose, but the people had already deserved,

on account of their sins, to have such corrupt and degenerate pastors. Besides, the

whole body was infected, as it were, by a similar malice to resist God. This is the

reason why Christ denounces against all indiscriminately the dreadful vengeance of

God; for as the priests were inflated with the desire of holding the highest power,

so the rest of the people gloried on the ground of having been adopted. Christ now

declares that God was not bound to them, and, therefore, that he will convey to an-

other the honor of which they rendered themselves unworthy. And this, no doubt,

was once spoken to them, but was written for the sake of all of us, that, if God choose

us to be His people, we may not grow wanton through a vain and wicked confidence

in the flesh, but may endeavor, on our part, to perform the duties which he enjoins

on his children;

for if he spared not the natural branches, (Romans 11:21,)

what will he do with those which were engrafted? The Jews thought that the

kingdom of God dwelt among them by hereditary right, and therefore they adhered

1381"Qu'il nous souviene de ne nous arrester point a ce que nos sens pervent comprende;" — "let us remember not to stop at what our senses can comprehend."

1382"Son œuvre incomprehensible;" — "his incomprehensible work." 1383"La majesté du Fils de Dieu;" — "the majesty of the Son of God."

JOHN CALVIN

obstinately to their vices. We have unexpectedly come into their room contrary to

nature, and therefore much less is the kingdom of God bound to us, if it be not rooted

in true godliness.

Now as our minds ought to be struck with terror by the threatening of Christ, that

those who have profaned the kingdom of God will be deprived of it, so the perpetuity

of that kingdom, which is here described, may afford comfort to all the godly. For

by these words Christ assures us that, though the ungodly destroyed the worship of

God among themselves, they would never cause the name of Christ to be abolished,

or true religion to perish; for God, in whose hand are all the ends of the earth, will

find elsewhere a dwelling and habitation for his kingdom. We ought also to learn

from this passage, that the Gospel is not preached in order that it may lie barren and

inoperative, but that it may yield fruit.

44. And he who shall fall on this stone. Christ confirms more fully the former

statement, that he suffers no loss or diminution when he is rejected by the wicked,

because, though their obstinacy were like a stone or like iron, yet by his own hard-

ness he will break them, and therefore he will be the more highly glorified in their

destruction. He perceived in the Jews an astonishing obstinacy, and therefore it was

necessary that this kind of punishment should be described to them in an alarm-

ing manner, that they might not flatter themselves, while they thus dashed against

him. This doctrine partly instructs us to give ourselves up gently, with a mild and

tractable heart, to the dominion of Christ, and partly fortifies us against the obstinacy

and furious attacks of the wicked, for whom there awaits a dreadful end.

Those persons are said to fall upon Christ, who rush forward to destroy him; not

that they occupy a more elevated position than he does, but because their madness

carries them so far, that they endeavor to attack Christ as if he were below them.

But Christ tells them that all that they will gain by it is, that by the very conflict they

will be broken. But when they have thus proudly exalted themselves, he tells them

that another thing will happen, which is, that they will be bruised under the stone,

against which they so insolently dashed themselves.

45. They knew that he spoke of them. The Evangelists show how little success

Christ had, that we may not wonder if the doctrine of the Gospel does not bring

all men, in the present day, to yield obedience to God. Let us also learn that it

is impossible but that the rage of ungodly men will be more and more inflamed

by threatenings; for as God seals his word on our hearts, so also it is a hot iron

to wound bad consciences, in consequence of which their ungodliness is the more

inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest

the mere knowledge of his vengeance should exasperate us the more. When they

are restrained solely by the dread of the people from laying their hands on Christ, let

us learn that God had laid a bridle on them; from which also arises a very delightful

consolation to believers, when they learn that God protects them, and constantly

enables them to escape from the jaws of death.

Matthew 22:15-22; Mark 12:13-17; Luke 20:20-26

MATTHEW 22:15-22; MARK 12:13-17;

LUKE 20:20-26

Matthew 22:15-22

Mark 12:13-17

Luke 20:20-26

15. Then the Pharisees went away, and took counsel how they might entrap him

in his words. 16. And they send to him their disciples, with the Herodians, saying,

Master, we know that thou art true, and teachest the way of God in truth, and carest

not for any man; for thou regardest not the person of men. 17. Tell us then, What

thinkest thou? Is it lawful to give tribute to Caesar or not? 18. But Jesus, perceiving

their wickedness, saith, Why do you tempt me, hypocrites? 19. Show me the tribute

money. And they presented to him a denarius. 20. And he saith to them, Whose is

this image and inscription? 21. They say to him, Caesar's. Then said he to them,

Render therefore to Caesar the things which are Caesar's, and to God the things

which are God's. 22. And having heard these things, they wondered, and left him,

and went away.

13. And they send to him certain Pharisees and Herodians, to entrap him in his

words 14. And they, when they came, said to him, Master, we know that thou art

true, and carest not for any man; for thou regardest not the person of men, but

teachest the way of God in truth. Is it lawful to give tribute to Caesar, or not? Shall

we give, or shall we not give? 15. But he, knowing their hypocrisy, said to them,

Why do you tempt me? Bring me a denarius, that I may see it. 16. And they brought

it; and he saith to them, Whose is this image and inscription? And they said to him,

Caesars. 17. And Jesus answering said to them, Render to Caesar those things which

are Caesar's, and to God those things which are God's. 1384 And they wondered at

him. 1385

20. And they watched him, and sent spies, who would pretend to be righteous

men, to entrap him in his words, and to deliver him to the authority and power of

1384"Et n'es point accepteur de personnes;" — "and art not an accepter of persons." 1385"Rendez à Caesar ce qui est à Caesar, et à Dieu ce qui est à Dieu;" — "render to Caesar what is Caesar's, and to God what is God's."

JOHN CALVIN

the governor. 21. And they put a question to him, saying, Master, we know that

thou sayest and teachest uprightly, and regardest not a person, 1386 but teachest

the way of God in truth. 22. Is it lawful for us to give tribute to Caesar, or not? 23.

And having perceived their craftiness, he said to them, Why do you tempt me? 24.

Show me a denarius. Whose image and inscription hath it? They answering said,

Caesar's. 25. And he said to them, Render therefore to Caesar those things which

are Caesar's, and to God those things which are God's. 26. And they could not find

fault with his words in presence of the people; and wondering at his reply, they were

silent.

Matthew 22:15. That they might entrap him in his words. The Pharisees, per-

ceiving that all their other attempts against Christ had been fruitless, at length con-

cluded that the best and most expeditious method of destroying him was, to deliver

him to the governor, as a seditious person and a disturber of the peace. There was

at that time, as we have seen under another passage, 1387 a great disputing among

the Jews about the tribute-money; for, since the Romans had claimed for themselves

the tribute-money, which God commanded to be paid to Himself under the Law of

Moses, (Exodus 30:13,) the Jews everywhere complained that it was a shameful and

intolerable crime for profane men to lay claim, in this manner, to a divine preroga-

tive; besides that, as this payment of tribute, which was enjoined on them by the

Law, was a testimony of their adoption, they looked upon themselves as deprived

of an honor to which they had a just claim. Now the deeper any man's poverty was, 1388 the bolder did it render him to raise sedition.

This trick of taking Christ by surprise is therefore continued by the Pharisees,

that, in whatever way he reply as to the tribute money, they may lay snares for

him. If he affirm that they ought not to pay, he will be convicted of sedition. If, on

the contrary, he acknowledge it to be justly due, he will be held to be an enemy

of his nation, and a betrayer of the liberty of his country. Their principal object is,

to lead the people to dislike him. This is the entrapping to which the Evangelists

refer; for they suppose that Christ is surrounded on all sides by nets, so that he can

no longer escape. Having avowed themselves to be his enemies, and knowing that

they would, on that account, be suspected, they put forward — as Matthew states —

some of their disciples. Luke, again, calls them spies, who pretended to be righteous

men; that is, persons who deceitfully professed an honest and proper desire to learn:

for the pretense of righteousness is not here used in a general sense, but is limited

to the present occasion, because they would not have been received, had they not

made a pretense of docility and of genuine zeal.

With the Herodians. They take along with them the Herodians, because they were

more favorable to the Roman government, and therefore would be more disposed

to raise an accusation. It is worthy of attention that, though those sects had fierce

contentions with each other, so bitter was their hatred against Christ, that they con-

spired to destroy him. What the sect of the Herodions was, we have formerly ex-

1386"Et furent esmerveillez de luy;" — "and they were astonished at him." 1387Harmony, vol. 2, p. 368 1388"Selon qu'un chacun estoit plus poure, et n'avoit rien à perdre;" — "according as any man was poorer, and had nothing to lose." Harmony, vol. 2.

HARMONY OF THE EVANGELISTS

plained 1389 for, Herod being only half a Jew, or a spurious and corrupt professor of

the Law, those who desired that the Law should be kept with exactness and in every

part, condemned him and his impure worship; but he had his flatterers, who gave

plausible excuses for his false doctrine. In addition to the other sects, therefore,

there sprung up at that time a religion of the Court.

16. Master, we know that thou art true. This is the righteousness which they

counterfeit, when they offer humble subjection to Christ, as if they were desirous to

learn, and as if they not only had some relish for piety, but also were fully convinced

of his doctrine; for if what they said had been from the heart, this would have been

true uprightness. And therefore from their words we may obtain a definition of a good

and faithful teacher, such as they pretended to believe Christ to be. They say that he

is true, and teaches the way of God; that is, he is a faithful interpreter of God, and that

he teaches it in truth; that is, without any corruption. The way of God is contrasted

with the inventions of men, and with all foreign doctrines; and truth is contrasted

with ambition, covetousness, and other wicked dispositions, which usually corrupt

the purity of instruction. So then he ought to be reckoned a true teacher, who does

not introduce the contrivances of men, or depart from the pure word of God, but gives

out, as it were, with his hands what he has learned from the mouth of God, and who,

from a sincere desire of edification, accommodates his doctrine to the advantage

and salvation of the people, and does not debase it by any disguise. As to this latter

clause, when Paul asserts that he

does not make merchandise of the word of God,

(2 Corinthians 2:17,)

he means that there are some persons who use dexterity, and do not openly

overturn sound doctrine, or incur the disgrace of holding wicked opinions, but who

disguise and corrupt the purity of doctrine, because they are ambitious, or covetous,

or easily turned in various directions according to their earnest desire. He therefore

compares them to jockeys, ({κυπηλλεύοντες},) because they deprave the pure use

of the word of God.

For thou regardest not the person of men. It is also worthy of attention, that those

hypocrites likewise add, that Christ teaches rightly, because he has no regard for the

person of men. Nothing has a more powerful tendency to withdraw teachers from

a faithful and upright dispensation of the word than to pay respect to men; for it is

impossible that any one who

desires to please men (Galatians 1:10)

should truly devote himself to God. Some attention, no doubt, is due to men, but

not so as to obtain their favor by flattery. In short, in order to walk uprightly, we

must necessarily put away respect of persons, which obscures the light and perverts

right judgment, as God frequently inculcates in the Law, (Deuteronomy 1:16; 16:19,)

and as experience also points out. Thus Christ (John 7:24) contrasts acceptance of

persons ({προσωποληψίαν}) and sound judgment as things totally different.

18. Knowing their malice. They had opened the conversation in such a manner

that they did not appear to differ at all from excellent scholars. Whence then had

1389Harmony, vol 2, p. 282.

JOHN CALVIN

Christ this knowledge, but because his Spirit was a discerner of hearts? It was not

by human conjecture that he perceived their cunning, but because he was God he

penetrated into their hearts, and therefore they gained nothing by attempting the

concealment of flattery and of pretended righteousness Accordingly, before giving

a reply, he exhibited a proof of his Divinity by laying open their concealed malice.

Now since wicked men every day employ snares of the same kind, while their inward

malice is concealed from us, we ought to pray to Christ to bestow upon us the spirit

of discernment, and that what he had by nature and by his own right he may grant to

us by a free gift. How much we need this prudence, is evident from the consideration

that, if we do not guard against the snares of the wicked, we shall constantly expose

the doctrine of God to their calumnies.

19. Show me the tribute-money. When Christ orders them to bring forward a

coin, though at first sight it appears to be of no great importance, yet it is sufficient

for breaking their snares. In this way they had already made an acknowledgment of

subjection, so that Christ did not find it necessary to enjoin upon them any thing new.

The coin was stamped with Caesar's likeness; and thus the authority of the Roman

government had been approved and admitted by the general practice. Hence it

was evident that the Jews themselves had voluntarily come under obligation to pay

tribute for they had given up to the Romans the power of the sword; 1390 and there

was no propriety in making a separate dispute about the tribute-money, for that

question depended on the general arrangements of the government.

21. Render therefore to Caesar those things which are Caesar's. Christ reminds

them that, as the subjection of their nation was attested by the coin, there ought

to be no debate on that subject; as if he had said, "If* you think it strange to pay

tribute, be not subjects of the Roman Empire. But the money (which men employ

as the pledge of mutual exchanges) attests that Caesar rules over you; so that, by

your own silent consent, the liberty to which you lay claim is lost and gone." Christ's

reply does not leave the matter open, but contains full instruction on the question

which had been proposed. It lays down a clear distinction between spiritual and civil

government, in order to inform us that outward subjection does not prevent us from

having within us a conscience free in the sight of God. For Christ intended to refute

the error of those who did not think that they would be the people of God, unless

they were free from every yoke of human authority. In like manner, Paul earnestly

insists on this point, that they ought not the less to look upon themselves as serving

God alone, if they obey human laws, if they pay tribute,* and bend the neck to

bear other burdens, (Romans 13:7.) In short, Christ declares that it is no violation

of the authority of God, or any injury done to his service, if, in respect of outward

government, the Jews obey the Romans.

He appears also to glance at their hypocrisy, because, while they carelessly per-

mitted the service of God to be corrupted in many respects, and even wickedly de-

prived God of his authority, they displayed such ardent zeal about a matter of no

importance; as if he had said, "You are exceedingly afraid, lest, if tribute be paid

1390"Pource qu'ils avoyent laissé usurper aux Romains la souveraine puissance;" — "because they had allowed the Romans to usurp the supreme power."

HARMONY OF THE EVANGELISTS

to the Romans, the honor of God may be infringed; but you ought rather to take

care to yield to God that service which he demands from you, and, at the same the

to render to men what is their due." We might be apt to think, no doubt, that the

distinction does not apply; for, strictly speaking, when we perform our duty towards

men, we thereby render obedience to God. But Christ, accommodating his discourse

to the common people, reckoned it enough to draw a distinction between the spir-

itual kingdom of God, on the one hand, and political order and the condition of the

present life, on the other. We must therefore attend to this distinction, that, while

the Lord wishes to be the only Lawgiver for governing souls, the rule for worshipping

Him must not be sought from any other source than from His own word, and that

we ought to abide by the only and pure worship which is there enjoined; but that

the power of the sword, the laws, and the decisions of tribunals, do not hinder the

worship of God from remaining entire amongst us.

But this doctrine extends still farther, that every man, according to his calling,

ought to perform the duty which he owes to men; that children ought willingly to

submit to their parents, and servants to their masters; that they ought to be courte-

ous and obliging towards each other, according to the law of charity, provided that

God always retain the highest authority, to which every thing that can be due to

men is, as we say, subordinate. 1391 The amount of it therefore is, that those who

destroy political order are rebellious against God, and therefore, that obedience to

princes and magistrates is always joined to the worship and fear of God; but that,

on the other hand, if princes claim any part of the authority of God, we ought not to

obey them any farther than can be done without offending God.

22 They wondered at him. Here, too, it appears how God turns to a different pur-

pose the wicked attempts of His enemies, and not only disappoints their expectation,

but even drives them back with disgrace. It will sometimes happen, no doubt, that

wicked men, though vanquished, do not cease to growl; but, though their insolence

be not subdued, however numerous may be their assaults on the Word of God, there

is an equal number of victories which God has in his hand, to triumph over them and

Satan their head. But in this reply, Christ intended to give a peculiar display of his

glory, by compelling those men to depart crowned with shame.

1391"Est subalterne, comme on dit; c'est à dire, en depend;" — "is subordinate, as we say; that is, depends upon it."

Matthew 22:23-33; Mark 12:18-27; Luke 20:27-40

MATTHEW 22:23-33; MARK 12:18-27;

LUKE 20:27-40

Matthew 22:23-33

Mark 12:18-27

Luke 20:27-40

23. The same day came to him the Sadducees, who say that there is no resurrec-

tion, and interrogated him, 24. Saying, Master, Moses said, If a man die, not having

a child, 1392 his brother shall marry his wife, and raise up seed to his brother. 25.

Now there were amongst us seven brothers, and the first, having married a wife,

died, and, having no seed, left his wife to his brother. 26. In like manner, the sec-

ond, and the third, till the seventh. 27. And last of all the woman died also. 28. In

the resurrection, therefore, whose wife shall she be of the seven? for they all had

her. 29. And Jesus answering said to them, You err, not knowing the Scriptures, nor

the power of God. 30. For in the resurrection they neither marry nor are given in

marriage, but are as the angels of God in heaven. 31. But as to the resurrection

of the dead, have you not read what was spoken to you by God, saying, 32. I am

the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the

God of the dead, but of the living. 33. And when the multitudes heard it, they were

astonished at his doctrine.

18. And the Sadducees come to him, who say that there is no resurrection; and

they interrogated him, saying, 19. Master, Moses wrote to us, that, if any man's

brother die, and leave a wife, and do not leave children, his brother shall take his

wife, and raise up seed to his brother. 20. There were seven brothers; and the first

took a wife, and he, dying, left no seed. 21. And the second took her, and died, and

neither did he leave any seed; and the third likewise. 22. And the seven took her,

and did not leave seed. And last of all the wife died also. 23. In the resurrection,

therefore, when they shall rise again, whose wife of them shall she be? for the seven

had her for a wife. 24. And Jesus answering said to them, Is it not the reason why

you err, that you do not know the Scriptures, nor the power of God? 25. For when

1392"Sans avoir enfans;" — "without having children."

HARMONY OF THE EVANGELISTS

they shall rise again from the dead, they neither marry nor are given in marriage;

but are as the angels of God who are in heaven. 26. But as to the dead, that they

rise again, have you not read in the book of Moses, how God spoke to him in the

bush, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

27. God is not the God of the dead, but the God of the living; therefore you greatly

err.

27. And some of the Sadducees, who say that there is no resurrection, came, and

interrogated him, 28. Saying, Master, Moses wrote to us, that if any man's brother

die having a wife, and he die without children, his brother shall take his wife, and

raise up seed to his brother. 29. Now there were seven brothers, and the first took a

wife, and died without children. 30. And the second took her, and also died without

children. 31. And the third took her, and in like manner all the seven, and left no

children, and died. 32. Last of all the woman also died. 33. In the resurrection,

therefore, whose wife of them shall she be? for the seven had her for a wife. 34.

And Jesus answering said unto them, The children of this world marry, and are given

in marriage. 35. But they who shall be counted worthy of that world, 1393 and of the

resurrection from the dead, neither marry nor are given in marriage. 36. For they

cannot die anymore; for they are equal to the angels, and are the children of God,

being the children of the resurrection. 37. But that the dead rise again, even Moses

showed at the bush, when he says that the Lord is the God of Abraham, and the God

of Isaac, and the God of Jacob. 38. But he is not the God of the dead, but of the

living; for all live to him. 39. And some of the scribes answering, said, Master, thou

hast spoken well. 40. And they did not venture to put any more questions to him.

Matthew 22:23. The same day came to him the Sadducees. We see here how

Satan brings together all the ungodly, who in other respects differ widely from each

other, to attack the truth of God. For, though deadly strife existed between these

two sects, 1394 yet they conspire together against Christ; so that the Pharisees are

not displeased to have their own doctrine attacked in the person of Christ. Thus in

the present day, we see all the forces of Satan, though in other respects they are

opposed to each other, rising on every hand against Christ. And so fierce is the

hatred with which the Papists burn against the Gospel, that they willingly support

Epicureans, Libertines, and other monsters of that description, provided that they

can avail themselves of their aid for accomplishing its destruction. In short, we see

that they come out of various camps to make an attack on Christ; and that this was

done, because all of them alike hated the light of sound doctrine. Now the Sadducees

propose a question to Christ, that by the appearance of absurdity they may either

lead him to take part in their error, or, if he disagree with them, that they may hold

him up to disgrace and ridicule among an uneducated and ignorant multitude. It is

no doubt possible, that they had been formerly accustomed to employ this sophistry

for harassing the Pharisees, but now they attempt to take Christ in the same snare.

Who say that there is no resurrection. How the sect of the Sadducees originated

we have explained under another passage. Luke assures us that they denied not

1393"Dignes d'obtenir ce siecle-là;" — "worthy to obtain that world." 1394"Combien que ces deux sectes se fissent tous les jours la guerre l'un contre l'autre;" — "though those two sects were every day making war against each other."

JOHN CALVIN

only the final resurrection of the body, but also the immortality of the soul, (Acts

23:8.) And, indeed, if we consider properly the doctrine of Scripture, the life of the

soul, apart from the hope of the resurrection, will be a mere dream; for God does

not declare that, immediately after the death of the body, souls live, — as if their

glory and happiness were already enjoyed by them in perfections — but delays the

expectation of them till the last day. I readily acknowledge that the philosophers,

who were ignorant of the resurrection of the body, have many discussions about the

immortal essence of the soul; but they talk so foolishly about the state of the future

life that their opinions have no weight. But since the Scriptures inform us that the

spiritual life depends on the hope of the resurrection, and that souls, when separated

from the bodies, look forward to it, whoever destroys the resurrection deprives souls

also of their immortality.

Now this enables us to perceive the dreadful confusion of the Jewish Church, that

their rulers 1395 in religious matters took away the expectation of a future life, so

that, after the death of the body, men differed in no respect from brute beasts. They

did not indeed deny that our lives ought to be holy and righteous, and were not so

profane as to consider the worship of God to be superfluous; on the contrary, they

maintained that God is the Judge of the world, and that the affairs of men are directed

by His providence. But as the reward of the godly, and likewise the punishment due

to the wicked, were limited by them to the present life, even though there had been

truth in their assertion, that every man is now treated impartially according to his

merit, 1396 yet it was excessively absurd to restrict the promises of God within such

narrow limits. Now experience plainly shows that they were chargeable with the

grossest stupidity, since it is manifest that the reward which is laid up for the good

is left incomplete till another life, and likewise that the punishment of the wicked is

not wholly inflicted in this world.

In short, it is impossible to conceive any thing more absurd than this dream, that

men formed after the image of God are extinguished by death like the beasts. But

how disgraceful and monstrous was it that while, among the profane and blind idol-

aters of all nations, some notion, at least, of a future life still lingered, among the

Jews, the peculiar people of God, this seed of piety was destroyed. I do not mention

that, when they saw that the holy fathers earnestly aspired to the heavenly life, and

that the covenant which God had made with them was spiritual and eternal, they

must have been worse than stupid who remained blind in the midst of such clear

light. But, first, this was the just reward of those who had split the Church of God

into sects; and, secondly, in this manner the Lord avenged the wicked contempt of

His doctrine.

24. Master, Moses said. As it was enough to mention the bare fact, why do

they make use of this preface? They cunningly employ the name of Moses, for the

purpose of proving that they were lawful marriages, which had been contracted not

by the will of men, but by the command and appointment of God himself. But that

God should contradict Himself is impossible. Their sophistry therefore is this: "If

1395"Une partie des principaux chefs de la religion;" — "a part of the chief leaders in religion." 1396"Que Dieu traitte yei un chacun selon qu'il a merite;" — "That God here treats every one according as he has deserved."

HARMONY OF THE EVANGELISTS

God shall one day collect believers into His kingdom, He will restore whatever He

had given to them in the world. What then shall become of the woman, whom God

assigned to seven husbands?" Thus all ungodly persons and heretics forge their

calumnies, that by means of them they may disfigure the true doctrine of godliness,

and put to shame the servants of Christ. Nay, the Papists are restrained by no shame

from openly ridiculing God and his word, when they attempt to take us by surprise.

And not without reason, therefore, does Paul enjoin a teacher to be furnished with

armor for repelling the adversaries of the truth, (Titus 1:9.) With respect to the law,

(Deuteronomy 25:5,) by which God commanded the relatives, who were nearest of

kin, to succeed the dead in marriage, if the first had died without children, the reason

was, that the woman who had married into a particular family should leave offspring

in it. But if there had been children by the first marriage, a marriage within the

degrees forbidden by the law (Leviticus 18:16) would have been incestuous.

29. You err, not knowing the Scriptures. Though Christ addresses the Sadducees,

yet this reproof applies generally to all inventors of false doctrines. For, since God

makes known His will clearly in the Scriptures, the want of acquaintance with them

is the source and cause of all errors. But this is no ordinary consolation to the godly,

that they will be safe from the danger of erring, so long as they humbly, modestly,

and submissively inquire from the Scriptures what is right and true. As to the power

of God being connected by Christ with the word, it refers to the present occasion.

For, since the resurrection far exceeds the capacity of the human senses, it will be

incredible to us, till our minds rise to the contemplation of the boundless power of

God, by which, as Paul tells us,

he is able to subdue all things to himself, (Philippians 3:21.)

Besides, the Sadducees must have been void of understanding, when they com-

mitted the error of estimating the glory of the heavenly life according to the present

state. In the meantime, we learn that those men form and express just and wise

sentiments respecting the mysteries of the heavenly kingdom, who join the power

of God with the Scriptures.

30. But are like the angels of God in heaven. He does not mean that the children

of God will be, in all respects, like the angels, but only so far as they shall be free

from every infirmity of the present life; thus affirming that they will no longer be

exposed to the wants of a frail and perishing life. Luke expresses more clearly the

nature of the resemblance, that they can no longer die, and therefore there will be

no propagation of their species, as on earth. Now he speaks of believers only, for no

mention had been made of the wicked.

But a question arises, Why does he say that they will then be the children of God,

because they will be children of the resurrection; since God bestows this honor on

those who believe on him, though shut up within the frail prison of the body? And

how would we be heirs of eternal life after death, unless God already acknowledged

us as children? I reply: As we are engrafted by faith into the body of Christ, we are

adopted by God as his children, and of this adoption the Spirit is the witness, seal,

earnest, and pledge, so that with this assurance

we may freely cry, Abba, Father, (Romans 8:15; Galatians 4:6.)

JOHN CALVIN

Now though we know that we are the children of God, yet as it doth not yet appear

what we shall be, till, transformed into his glory, we shall see him as he is,

(1 John 3:2,)

we are not as yet actually reckoned to be his children. And though we are renewed

by the Spirit of God, yet as

our life is still hidden, (Colossians 3:3,)

the manifestation of it will truly and perfectly distinguish us from strangers. In this

sense our adoption is said by Paul to be delayed till the last day, (Romans 8:23.).

Luke 20:37. But that the dead shall rise. After having refuted the objection

brought against him, Christ confirms, by the testimony of Scripture, the doctrine of

the final resurrection. And this is the order which must always be observed. Having

repelled the calumnies of the enemies of the truth, we must make them understand

that they oppose the word of God; for until they are convicted by the testimony

of Scripture, they will always be at liberty to rebel. Christ quotes a passage from

Moses, because he was dealing with the Sadducees, who had no great faith in the

prophets, or who, at least, held them in no higher estimation than we do the Book

of Ecclesiasticus, or the History of the Maccabees. Another reason was, that, as

they had brought forward Moses, he chose rather to refer to the same writer than to

quote any of the prophets. Besides, he did not aim at collecting all the passages of

Scripture, as we see that the apostles do not always make use of the same proofs

on the same subject.

And yet we must not imagine that there were no good reasons why Christ seized

on this passage (Exodus 3:6) in preference to others; but he selected it with the best

judgment — though it might appear to be some what obscure — because it ought to

have been well known and distinctly remembered by the Jews, being a declaration

that they were redeemed by God, because they were the children of Abraham. There,

indeed, God declares that he is come down to deliver an afflicted people, but at the

same time adds, that he acknowledges that people as his own, in respect of adoption,

on account of the covenant which he had made with Abraham. How comes it that

God regards the dead rather than the living, but because he assigns the first rank

of honor to the fathers, in whose hands he had placed his covenant? And in what

respect would they have the preference, if they had been extinguished by death?

This is clearly expressed also by the nature of the relation; for as no man can be a

father without children, nor a king without a people, so, strictly speaking, the Lord

cannot be called the God of any but the living.

Christ's argument, however, is drawn not so much from the ordinary form of ex-

pression as from the promise which is contained in these words. For the Lord offers

himself to be our God on the condition of receiving us, on the other hand, as his

people, which alone is sufficient for the assurance of perfect happiness. Hence that

saying of the Church by the prophet Habakkuk, (1:12,)

Thou art our God from the beginning: we shall not die

Since, therefore, the Lord promises salvation to all to whom he declares that he is

their God, and since he says this respecting Abraham, Isaac, and Jacob, it follows that

there remains for the dead a hope of life. If it be objected, that souls may continue

HARMONY OF THE EVANGELISTS

to exist, though there be no resurrection of the dead, I replied, a little before, that

those two are connected, because souls aspire to the inheritance laid up for them,

though they do not yet reach that condition.

38. For all live to him. This mode of expression is employed in various senses in

Scripture; but here it means that believers, after that they have died in this world,

lead a heavenly life with God; as Paul says that Christ, after having been admitted

to the heavenly glory, liveth to God, (Romans 6:10) because he is freed from the

infirmities and afflictions of this passing life. But here Christ expressly reminds us,

that we must not form a judgment of the life of the godly according to the perceptions

of the flesh, because that life is concealed under the secret keeping of God. For if,

while they are pilgrims in the world, they bear a close resemblance to dead men,

much less does any appearance of life exist in them after the death of the body. But

God is faithful to preserve them alive in his presence, beyond the comprehension of

men.

39. And some of the scribes answering. As it is probable that all of them were

actuated by evil dispositions towards him, this confession was extorted, by a se-

cret exercise of divine power, from some of them, that is, from the Pharisees. It

may be that, though they could have wished that Christ had been disgracefully van-

quished and silenced, when they perceived that his reply has fortified them against

the opposite sect, 1397 ambition led them to congratulate him on having obtained a

victory. Perhaps, too, they burned with envy, and did not wish that Christ should be

put down by the Sadducees. 1398 Meanwhile, it was brought about by the wonder-

ful providence of God, that even his most deadly enemies assented to his doctrine.

Their insolence, to was restrained, not only because they saw that Christ was pre-

pared to sustain every kind of attack, but because they feared that they would be

driven back with disgrace, which already had frequently occurred; and because they

were ashamed of allowing him, by their silence, to carry off the victory, by which

his influence over the people would be greatly increased. When Matthew says that

all were astonished at his doctrine, we ought to observe that the doctrine of religion

was at that time corrupted by so many wicked or frivolous opinions, that it was justly

regarded as a miracle that the hope of the resurrection was so ably and appropriately

proved from the Law.

1397"Contra la secte des Sadduciens, leurs adversaires;" — "against the sect of the Sadducees, their adversaries."

1398"Que ce fussent les Sadduciens qui emportassant la victoire par dessus Christ;" — "that it should be the Sadducees who carried the victory over Christ."

Matthew 22:34-40; Mark 12:28-34; Luke 10:25-37

MATTHEW 22:34-40; MARK 12:28-34;

LUKE 10:25-37

Matthew 22:34-40

Mark 12:28-34

Luke 10:25-37

34. But when the Pharisees heard that he had put the Sadducees to silence, they

assembled together. 35. And one of them, a doctor of the law, put a question to

him, tempting him, and saying, 36. Master, which is the great commandment in the

law? 37. Jesus saith to him, Thou shalt love the Lord thy God with all thy heart, and

with all thy soul, and with all thy mind. 38. This is the first and great commandment.

39. And the second is like it, Thou shalt love thy neighbor as much as thyself. 40.

On these two commandments the whole law and the prophets depend.

28. And when one of the scribes came, and heard them disputing together, and

saw that he had answered them well, he put a question to him, Which is the first

commandment of all? 29. And Jesus answered him, The first of all the command-

ments is, Hear, O Israel, the Lord our God is one Lord. 30. And, Thou shalt love the

Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with

all thy strength; this is the first commandment. 31. And the second, which is like

it, is this, Thou shalt love thy neighbor as thyself: there is no other commandment

greater than these. 32. And the scribe said to him, Master, thou hast answered well

with truth, that there is one God, and there is no other besides him. 33. And that

to love him with all the heart, and with all the understanding, and with all the soul,

and with all the strength, and to love his neighbor as himself, is better than all the

burnt offerings and sacrifices. 34. And Jesus, when he saw that he had replied skill-

fully, said to him, Thou art not far from the kingdom of God. And after that, no man

ventured to put a question to him.

25. And, lo, a certain lawyer 1399 rose up, tempting him, and saying, Master, what

shall I do to inherit eternal life? 26. And he said to him, What is written in the law?

How readest thou? 27. He answering said, Thou shalt love the Lord thy God with all

1399"Un docteur de la loy;" — "a doctor of the law."

HARMONY OF THE EVANGELISTS

thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and

thy neighbor as thyself. 28. And he said to him, Thou hast answered right: do this,

and thou shalt live. 29. But he wishing to justify himself, said to Jesus, and Who is my

neighbor? 30. And Jesus answering said, A certain man went down from Jerusalem

to Jericho, and fell among robbers, who even stripped him of his raiment, and, having

wounded him, went away, leaving him half-dead. 31. And it happened that a certain

priest came down that way, and having seen him, passed by. 32. And in like manner

a Levite, going near the place, having approached and seen him, passed by. 33.

And a certain Samaritan, on his journey, came to him, and when he saw him, was

moved with compassion. 34. And approaching, bound up his wounds, pouring in oil

and wine; and, setting him on his own beast, conducted him to an inn, and took care

of him. 35. And, next day, as he was departing, he drew out two denarii, and gave

them to the landlord, and said to him, Take care of him, and whatever thou spendest

more, when I return, I will repay thee. 36. Which therefore of these three, thinkest

thou, was neighbor to him who fell among robbers? 37. And he said, He who took

compassion on him. Jesus therefore said to him, Go, and do thou in like manner.

Although I think that this narrative has nothing more than a resemblance to what

is related by Matthew in the 22nd, and by Mark in the 12th chapter, of his Gospel, and

that they are not the same; I have chosen to collect them into one place, because,

while Matthew and Mark affirm that this was the last question by which our Lord was

tempted, Luke makes no mention of that circumstance, and seems intentionally to

leave it out, because he had stated it in another passage. And yet I do not dispute

that it may be the same narrative, though Luke has some things different from the

other two. They all agree in this, that the scribe put a question for the sake of

tempting Christ; but he who is described by Matthew and Mark goes away with no

bad disposition; for he acquiesces in Christ's reply, and shows a sign of a teachable

and gentle mind: to which must be added, that Christ, on the other hand, declares

that he is not far from the kingdom of God. Luke, on the other hand, introduces a

man who was obstinate and swelled with pride, in whom no evidence of repentance

is discovered. Now there would be no absurdity in saying that Christ was repeatedly

tempted on the subject of true righteousness, and of keeping the Law, and of the rule

of a good life. But whether Luke has related this out of its proper place, or whether

he has now passed by the other question — because that former narrative relating

to doctrine was sufficient — the similarity of the doctrine seemed to require me to

compare the three Evangelists with each other.

Let us now see what was the occasion that led this scribe to put a question to

Christ. It is because, being an expounder of the Law, he is offended at the doctrine

of the gospel, by which he supposes the authority of Moses to be diminished. At the

same time, he is not so much influenced by zeal for the Law, as by displeasure at

losing some part of the honor of his teaching. He therefore inquires at Christ, if he

wishes to profess any thing more perfect than the Law; for, though he does not say

this in words, yet his question is ensnaring, for the purpose of exposing Christ to the

hatred of the people. Matthew and Mark do not attribute this stratagem to one man

only, but show that it was done by mutual arrangement, and that out of the whole

JOHN CALVIN

sect one person was chosen who was thought to excel the rest in ability and learning.

In the form of the question, too, Luke differs somewhat from Matthew and Mark; for,

according to him, the scribe inquires what men must do to obtain eternal life, but

according to the other two Evangelists, he inquires what is the chief commandment

in the law. But the design is the same, for he makes a deceitful attack on Christ,

that, if he can draw any thing from his lips that is at variance with the law, he may

exclaim against him as an apostate and a promoter of ungodly revolt.

Luke 10:26. What is written in the law? He receives from Christ a reply different

from what he had expected. And, indeed, no other rule of a holy and righteous life

was prescribed by Christ than what had been laid down by the Law of Moses; for

the perfect love of God and of our neighbors comprehends the utmost perfection

of righteousness. Yet it must be observed, that Christ speaks here about obtaining

salvation, in agreement with the question which had been put to him; for he does

not teach absolutely, as in other passages, how men may arrive at eternal life, but

how they ought to live, in order to be accounted righteous in the sight of God. Now

it is certain that in the Law there is prescribed to men a rule by which they ought

to regulate their life, so as to obtain salvation in the sight of God. That the Law can

do nothing else than condemn, and is therefore called the doctrine of death, and is

said by Paul to increase transgressions, (Romans 7:13,) arises not from any fault of

its doctrine, but because it is impossible for us to perform what it enjoins. Therefore,

though no man is justified by the Law yet the Law itself contains the highest righ-

teousness, because it does not falsely hold out salvation to its followers, if any one

fully observed all that it commands. 1400 Nor ought we to look upon this as a strange

manner of teaching, that God first demands the righteousness of works, and next

offers a gratuitous righteousness without works; for it is necessary that men should

be convinced of their righteous condemnation, that they may betake themselves to

the mercy of God. Accordingly, Paul (Romans 10:5, 6) compares both kinds of righ-

teousness, in order to inform us that the reason why we are freely justified by God is,

that we have no righteousness of our own. Now Christ in this reply accommodated

himself to the lawyer, and attended to the nature of his question; for he had inquired

not how salvation must be sought, but by what works it must be obtained.

Matthew 22:37. Thou shalt love the Lord thou God. According to Mark, the

preface is inserted, that Jehovah alone is the God of Israel; by which words God

supports the authority of his law in two ways. For, first, it ought to be a powerful

excitement to the worship of God, when we are fully convinced that we worship the

actual Creator of heaven and earth, because indifference is naturally produced by

doubt; and, secondly, because it is a pleasing inducement to love him, when he freely

adopts us as his people. So then, that they may not hesitate, as usually happens

in cases of uncertainty, the Jews are informed that the rule of life is prescribed to

them by the true and only God; and, on the other hand, that they may not be kept

back by distrust, God approaches to them in a familiar manner, and reminds them

of his gracious covenant with them. And yet there is no reason to doubt that the

1400"S'il s'en trouvoit quelqu'un qui observast entierement ce qu'elle commande;" — "if any one were found who observed entirely what it commands."

HARMONY OF THE EVANGELISTS

Lord distinguishes himself from all idols, that the Jews may not be drawn aside from

him, but may adhere to the pure worship of God himself. Now if uncertainty does

not keep back the wretched worshippers of idols from being carried away to the love

of them by impetuous zeal, what excuse is left for the hearers of the Law, if they

remain indifferent, after that God has revealed himself to them?

What follows is an abridgment of the Law, 1401 which is also found in the writings

of Moses, (Deuteronomy 6:5.) For, though it is divided into two tables, the first of

which relates to the worship of God, and the second to charity, Moses properly and

wisely draws up this summary, 1402 that the Jews may perceive what is the will of

God in each of the commandments. And although we ought to love God far more

than men, yet most properly does God, instead of worship or honor, require love

from us, because in this way he declares that no other worship is pleasing to Him

than what is voluntary; for no man will actually obey God but he who loves Him.

But as the wicked and sinful inclinations of the flesh draw us aside from what is

right, Moses shows that our life will not be regulated aright till the love of God fill

all our senses. Let us therefore learn, that the commencement of godliness is the

love of God, because God disdains the forced services of men, and chooses to be

worshipped freely and willingly; and let us also learn, that under the love of God is

included the reverence due to him.

Moses does not add the mind, but mentions only the heart, and the soul, and the

strength; and though the present division into four clauses is more full, yet it does

not alter the sense. For while Moses intends to teach generally that God ought to be

perfectly loved, and that whatever powers belong to men ought to be devoted to this

object, he reckoned it enough, after mentioning the soul and the heart, to add the

strength, that he might not leave any part of us uninfluenced by the love of God; and

we know also that under the word heart the Hebrews sometimes include the mind, 1403 particularly when it is joined to the word soul What is the difference between

the mind and the heart, both in this passage and in Matthew, I do not trouble myself

to inquire, except that I consider the mind to denote the loftier abode of reason, from

which all our thoughts and deliberations flow.

It now appears from this summary that, in the commandments of the Law, God

does not look at what men can do, but at what they ought to do; since in this infirmity

of the flesh it is impossible that perfect love can obtain dominion, for we know how

strongly all the senses of our soul are disposed to vanity. Lastly, we learn from this,

that God does not rest satisfied with the outward appearance of works, but chiefly

demands the inward feelings, that from a good root good fruits may grow.

39. And the second is like it. He assigns the second place to mutual kindness

among men, for the worship of God is first in order. The commandment to love our

neighbors, he tells us, is like the first, because it depends upon it. For, since every

man is devoted to himself, there will never be true charity towards neighbors, unless

1401"Un abbregé ou sommaire de la Loy;" — "an abridgment or summary of the Law." 1402"Moyse a fort bien et sagement comprins le tout en ce sommaire;" — "Moses has very properly and wisely comprehended the whole in this summary."

1403"L'entendement;" — "the understanding."

JOHN CALVIN

where the love of God reigns; for it is a mercenary love 1404 which the children of

the world entertain for each other, because every one of them has regard to his own

advantage. On the other hand, it is impossible for the love of God to reign without

producing brotherly kindness among men.

Again, when Moses commanded us to love our neighbors as ourselves, he did not

intend to put the love of ourselves in the first place, so that a man may first love

himself and then love his neighbors; as the sophists of the Sorbonne are wont to

cavil, that a rule must always go before what it regulates. But as we are too much

devoted to ourselves, Moses, in correcting this fault, places our neighbors in an equal

rank with us; thus forbidding every man to pay so much attention to himself as to

disregard others, because kindness unites all in one body. And by correcting the

self-love ({φιλαυτίαν}) which separates some persons from others, he brings each

of them into a common union, and—as it were—into a mutual embrace. Hence we

conclude, that charity is justly pronounced by Paul to be

the bond of perfection, (Colossians 3:14,)

and, in another passage, the

fulfilling of the law, (Romans 13:10;)

for all the commandments of the second table must be referred to it.

Luke 10:28. Do this, and thou shalt live. I have explained a little before, how

this promise agrees with freely bestowed justification by faith; for the reason why

God justifies us freely is, not that the Law does not point out perfect righteousness,

but because we fail in keeping it, and the reason why it is declared to be impossible

for us to obtain life by it is, that

it is weak through our flesh, (Romans 8:3.)

So then these two statements are perfectly consistent with each other, that the

Law teaches how men may obtain righteousness by works, and yet that no man is

justified by works, because the fault lies not in the doctrine of the Law, but in men. It

was the intention of Christ, in the meantime, to vindicate himself from the calumny

which, he knew, was brought against him by the unlearned and ignorant, that he set

aside the Law, so far as it is a perpetual rule of righteousness.

29. But he wishing to justify himself. This question might appear to be of no

importance for justifying a man. But if we recollect what was formerly stated, that the

hypocrisy of men is elderly detected by means of the second table—for, while they

pretend to be eminent worshippers of God, they openly violate charity towards their

neighbors—it will be easy to infer from this, that the Pharisee practiced this evasion,

in order that, concealed under the false mask of holiness, he might not be brought

forth to light. So then, aware that the test of charity would prove unfavorable to him,

he seeks concealment under the word neighbor, that he may not be discovered to

be a transgressor of the Law. But we have already seen, that on this subject the Law

was corrupted by the scribes, because they reckoned none to be their neighbors but

those who were worthy of it. Hence, too, this principle was received among them,

that we have a right to hate our enemies, (Matthew 5:43.) For the only method to

1404"Car l'amour qu'ont les enfans de ce monde les uns envers les autres n'est point une vray amour, mais est une amour mercenaire;" — "for the love which the children of the world have for each other is not a true love, but is mercenary love."

HARMONY OF THE EVANGELISTS

which hypocrites can resort for avoiding the condemnation of themselves, is to turn

away as far as they are able, that their life may not be tried by the judgment of the

Law.

30. And Jesus answering said. Christ might have stated simply, that the word

neighbor extends indiscriminately to every man, because the whole human race is

united by a sacred bond of fellowship. And, indeed, the Lord employed this word

in the Law, for no other reason than to draw us sweetly to mutual kindness. The

commandment would have run more clearly thus: Love every man as thyself. But as

men are blinded by their pride, so that every man is satisfied with himself, scarcely

deigns to admit others to an equal rank, and withholds from them the duties he owes

them, the Lord purposely declares that all are neighbors that the very relationship

may produce mutual love. To make any person our neighbor, therefore, it is enough

that he be, a man; for it is not in our power to blot out our common nature.

But Christ intended to draw the reply from the Pharisee, that he might condemn

himself. For in consequence of the authoritative decision being generally received

among them, that no man is our neighbor unless he is our friend, if Christ had put a

direct question to him, he would never have made an explicit acknowledgment, that

under the word neighbor all men are included, which the comparison brought forward

forces him to confess. The general truth conveyed is, that the greatest stranger is

our neighbor, because God has bound all men together, for the purpose of assisting

each other. He glances briefly, however, at the Jews, and especially at the priests;

because, while they boasted of being the children of the same Father, and of being

separated by the privilege of adoption from the rest of the nations, so as to be God's

sacred heritage, yet, with barbarous and unfeeling contempt, they despised each

other, as if no relationship had subsisted between them. For there is no doubt that

Christ describes the cruel neglect of brotherly kindness, with which they knew that

they were chargeable. But here, as I have said, the chief design is to show that the

neighborhood, which lays us under obligation to mutual offices of kindness, is not

confined to friends or relatives, but extends to the whole human race.

To prove this, Christ compares a Samaritan to a priest and a Levite. It is well

known what deadly hatred the Jews bore to the Samaritans, so that, notwithstanding

their living close beside them, they were always at the greatest variance. Christ now

says, that a Jew, an inhabitant of Jericho, on his journey from Jerusalem, having been

wounded by robbers, received no assistance either from a Levite or from a priest,

both of whom met with him lying on the road, and half-dead, but that a Samaritan

showed him great kindness, and then asks, Which of these three was neighbor to the

Jew? This subtle doctor could not escape from preferring the Samaritan to the other

two. For here, as in a mirror, we behold that common relationship of men, which the

scribes endeavored to blot out by their wicked sophistry; 1405 and the compassion,

which an enemy showed to a Jew, demonstrates that the guidance and teaching of

nature are sufficient to show that man was created for the sake of man. Hence it is

inferred that there is a mutual obligation between all men.

The allegory which is here contrived by the advocates of free will is too absurd

1405"Par ur fausse glose et cavillation meschante;" — "by their false gloss and wicked sophistry."

JOHN CALVIN

to deserve refutation. According to them, under the figure of a wounded man is

described the condition of Adam after the fall; from which they infer that the power

of acting well was not wholly extinguished in him; because he is said to be only half-

dead. As if it had been the design of Christ, in this passage, to speak of the corruption

of human nature, and to inquire whether the wound which Satan inflicted on Adam

were deadly or curable; nay, as if he had not plainly, and without a figure, declared

in another passage, that all are dead, but those whom he quickens by his voice,

(John 5:25.) As little plausibility belongs to another allegory, which, however, has

been so highly satisfactory, that it has been admitted by almost universal consent,

as if it had been a revelation from heaven. This Samaritan they imagine to be Christ,

because he is our guardian; and they tell us that wine was poured, along with oil,

into the wound, because Christ cures us by repentance and by a promise of grace.

They have contrived a third subtlety, that Christ does not immediately restore health,

but sends us to the Church, as an innkeeper, to be gradually cured. I acknowledge

that I have no liking for any of these interpretations; but we ought to have a deeper

reverence for Scripture than to reckon ourselves at liberty to disguise its natural

meaning. And, indeed, any one may see that the curiosity of certain men has led

them to contrive these speculations, contrary to the intention of Christ.

Matthew 22:40. On these two commandments. I now return to Matthew, where

Christ says that all the Law and the prophets depend on these two commandments;

not that he intends to limit to them 1406 all the doctrine of Scripture, but because

all that is anywhere taught as to the manner of living a holy and righteous life must

be referred to these two leading points. For Christ does not treat generally of what

the Law and the Prophets contain, but, in drawing up his reply, states that nothing

else is required in the Law and the prophets than that every man should love God

and his neighbors; as if he had said, that the sum of a holy and upright life consists

in the worship of God and in charity to men, as Paul states that charity is

the fulfilling of the law, (Romans 13:10.)

And therefore some ill-informed persons are mistaken in interpreting this saying

of Christ, as if we ought to seek nothing higher in the Law and the Prophets. For

as a distinction ought to be made between the promises and the commandments,

so in this passage Christ does not state generally what we ought to learn from the

word of God, but explains, in a manner suited to the occasion, the end to which all

the commandments are directed. Yet the free forgiveness of sins, by which we are

reconciled to God, — confidence in calling on God, which is the earnest of the future

inheritance, — and all the other parts of faith, though they hold the first rank in the

Law, do not depend on these two commandments; for it is one thing to demand

what we owe, and another thing to offer what we do not possess. The same thing

is expressed in other words by Mark, that there is no other commandment greater

than these.

Mark 12:32. Master, thou hast spoken well, and with truth. Mark alone mentions

that the scribe was softened down; and it is worthy of notice that, though he had

attacked Christ maliciously, and with the intention of taking him by surprise, not

1406"Restraindre à ce sommaire;" — "to limit to this summary."

HARMONY OF THE EVANGELISTS

only does he silently yield to the latter, but openly and candidly assents to what

Christ had said. Thus we see that he did not belong to the class of those enemies

whose obstinacy is incurable; for, though they have been a hundred times convinced,

yet they do not cease to oppose the truth in some manner. From this reply it may

also be concluded, that Christ did not precisely include under these two words the

rule of life, but embraced the opportunity which presented itself for reproving the

false and hypocritical holiness of the scribes, who, giving their whole attention to

outward ceremonies, almost entirely disregarded the spiritual worship of God, and

cared little about brotherly kindness. Now though the scribe was infected by such

corruptions, yet, as sometimes happens, he had obtained from the Law the seed of

right knowledge, which lay choked in his heart, and on that account he easily allows

himself to be withdrawn from the wicked custom.

33. Is better than all burnt-offerings and sacrifices. But it appears to be incongru-

ous that sacrifices, which are a part of divine worship, and belong to the first table

of the Law, should be reckoned of less importance than charity towards men. The

reply is, Though the worship of God is greatly preferable, and is more valuable than

all the duties of a holy life, yet its outward exercises ought not to be estimated so

highly as to swallow up brotherly kindness. For we know that brotherly kindness, in

itself and simply, is pleasing to God, though sacrifices are not regarded by him with

delight or approbation, except with a view to another object. Besides, it is naked

and empty sacrifices that are here spoken of; for our Lord contrasts a hypocritical

appearance of piety with true and sincere uprightness. The same doctrine is to be

found very frequently in the prophets, that hypocrites may know that sacrifices are

of no value, unless spiritual truth be joined to them, and that God is not appeased

by offerings of beasts, where brotherly kindness is neglected.

34. But when Jesus saw. Whether this scribe made any farther progress is uncer-

tain; but as he had shown himself to be teachable, Christ stretches out the hand to

him, and teaches us, by his example, that we ought to assist those in whom there

is any beginning either of docility or of right understanding. There appear to have

been two reasons why Christ declared that this scribe was not far from the kingdom

of God. It was because he was easily persuaded to do his duty, and because he

skillfully distinguished the outward worship of God from necessary duties. Nor was

it so much with the design of praising as of exhorting him, that Christ declared that

he was near the kingdom of God; and in his person Christ encourages us all, after

having once entered into the right path, to proceed with so much the greater cheer-

fulness. By these words we are also taught that many, while they are still held and

involved in error, advance with closed eyes towards the road, and in this manner are

prepared for running in the course of the Lord, when the time arrives.

And after that, no man ventured to put a question to him. The assertion of the

Evangelists, that the mouth of adversaries was stopped, so they did not venture any

more to lay snares for Christ, must not be so understood as if' they desisted from

their wicked obstinacy; for they groaned within, like wild beasts shut up in their dens,

or, like unruly horses, they bit the bridle. But the more hardened their obstinacy,

and the more incorrigible their rebellion, so much the more illustrious was Christ's

JOHN CALVIN

triumph over both. And this victory, which he obtained, ought greatly to encourage

us never to become dispirited in the defense of the truth, being assured of success.

It will often happen, indeed, that enemies shall molest and insult us till the end, but

God will at length secure that their fury shall recoil on their own heads, and that, in

spite of their efforts, truth shall be victorious.

Matthew 22:41-46; Mark 12:35-37; Luke 20:41-44

MATTHEW 22:41-46; MARK 12:35-37;

LUKE 20:41-44

Matthew 22:41-46

Mark 12:35-37

Luke 20:41-44

41. And when the Pharisees were assembled, Jesus asked them, 42. Saying, What

think you of Christ? whose son is he? They say to him, David's. 43. He saith to them,

How then doth David by the Spirit call him Lord, saying, 44. The Lord said to my Lord,

Sit at my right hand, till I have made thy enemies thy footstool? 1407 45. If David

then calleth him Lord, how is he his son? 46. And no man could make any reply to

him; 1408 nor did any man from that day venture to put any more questions to him.

35. And Jesus answering said, while he was teaching in the temple, How do the

scribes say that Christ is the son of David? 36. For David himself by the Holy "Spirit

said, The Lord said to my Lord, Sit at my right hand, till I make thy enemies thy

footstool. 1409 37. David himself therefore calleth him Lord; and whence is he his

son? And a vast multitude heard him gladly.

41. And he said to them, How do they say that Christ is the son of David? 42. And

David himself saith in the Book of Psalms, The Lord said to my Lord, Sit at my right

hand, 43. Till I make thy enemies thy footstool. 1410 44. David therefore calleth him

Lord; and how is he his son?

Matthew 22:42. What think you of Christ? Mark and Luke express more clearly

the reason why Christ put this question. It was because there prevailed among the

scribes an erroneous opinion, that the promised Redeemer would be one of David's

sons and successors, who would bring along with him nothing more elevated than

human nature. For from the very commencement Satan endeavored, by all the arts

1407"Jusques a tant que je mettray tes ennemis pour le marchepied de tes pieds;" — "till I shall place thy enemies as the footstool for thy feet."

1408"Et nul ne luy pouvoit respondre une parolle;" — "and none could answer a word to him." 1409"Jusques a tant que je mettray tes ennemis pour le marchepied de tes pieds;" — "till I shall place thy enemies as the footstool for thy feet."

1410"Jusques a tant que je mettray tes ennemis pour le marchepied de tes pieds;" — "till I shall place thy enemies as the footstool for thy feet."

JOHN CALVIN

which he could devise, to put forward some pretended Christ, who was not the true

Mediator between God and men. God having so frequently promised that Christ

would proceed from the seed, or from the loins of David, this conviction was so

deeply rooted in their minds, that they could not endure to have him stripped of

human nature. Satan therefore permitted Christ to be acknowledged as a true man

and a son of David, for he would in vain have attempted to overturn this article of

faith; but—what was worse—he stripped him of his Divinity, as if he had been only

one of the ordinary descendants of Adam. But in this manner the hope of future and

eternal life, as well as spiritual righteousness, was abolished. And ever since Christ

was manifested to the world, heretics have attempted by various contrivances—

and as it were under ground—to overturn sometimes his human, and sometimes his

Divine nature, that either he might not have full power to save us, or we might not

have ready access to him. Now as the hour of his death was already approaching,

the Lord himself intended to attest his divinity, that all the godly might boldly rely

on him; for if he had been only man, we would have had no right either to glory in

him, or to expect salvation from him.

We now perceive his design, which was, to assert that he was the Son of God, not

so much on his own account, as to make our faith rest on his heavenly power. For as

the weakness of the flesh, by which he approached to us, gives us confidence, that

we may not hesitate to draw near to him, so if that weakness alone were before our

eyes, it would rather fill us with fear and despair than excite proper confidence. Yet

it must be observed, that the scribes are not reproved for teaching that Christ would

be the Son of David, but for imagining that he was a mere man, who would come

from heaven, to assume the nature and person of a man. Nor does our Lord make a

direct assertion about himself, but simply shows that the scribes hold a wicked error

in expecting that the Redeemer will proceed only from the earth and from human

lineage. But though this doctrine was well known to be held by them, we learn from

Matthew, that he interrogated them in presence of the people what their sentiments

were.

43. How then does David by the Spirit call him Lord. The assertion made by

Christ, that David spoke by the Spirit, is emphatic; for he contrasts the prediction of

a future event with the testimony of a present event. By this phrase he anticipates

the sophistry by which the Jews of the present day attempt to escape. They allege

that this prediction celebrates the reign of David, as if, representing God to be the

Author of his reign, David would rise above the mad attempts of his enemies, and

affirmed that they would gain nothing by opposing the will of God. That the scribes

might not shelter themselves under such an objection, Christ began with stating that

the psalm was not composed in reference to the person of David, but was dictated

by the prophetic Spirit to describe the future reign of Christ; as it may easily be

learned even from the passage itself, that what we read there does not apply either

to David, or to any other earthly king; for there David introduces a king clothed with a

new priesthood, by which the ancient shadows of the Law must be abolished, (Psalm

110:4)

We must now see how he proves that Christ will hold a higher rank than to be

HARMONY OF THE EVANGELISTS

merely descended from the seed of David. It is because David, who was king and

head of the people, calls him Lord; from which it follows, that there is something in

him greater than man. But the argument appears to be feeble and inconclusive; for

it may be objected that, when David gave the psalm to the people to sing, without

having any view to his own person, he assigned to Christ dominion over others. But

to this I reply that, as he was one of the members of the Church, nothing would have

been more improper than to shut himself out from the common doctrine. Here he

enjoins all the children of God to boast, as with one voice, that they are safe through

the protection of a heavenly and invincible King. If he be separated from the body

of the Church, he will not partake of the salvation promised through Christ. If this

were the voice of a few persons, the dominion of Christ would not extend even to

David. But now neither he, nor any other person, can be excluded from subjection

to him, without cutting himself off from the hope of eternal salvation. Since then

there was nothing better for David than to be included in the Church, it was not

less for himself than for the rest of the people that David composed this psalm. In

short, by this title Christ is pronounced to be supreme and sole King, who holds the

preeminence among all believers; and no exception ought to be allowed to ranking

all in one class, when he is appointed to be the Redeemer of the Church. There

can be no doubt, therefore, that David represents himself also as a subject of his

government, so as to be reckoned one of the number of the people of God.

But now another question arises: Might not God have raised up one whom he

appointed from among mankind to be a Redeemer, so as to be David's Lord, though

he was his son? For here it is not the essential name of God, but only Adonai 1411

that is employed, and this term is frequently applied to men. I reply: Christ takes for

granted that he who is taken out of the number of men, and raised to such a rank

of honor, as to be the supreme Head of the whole Church, is not a mere man, but

possesses also the majesty of God. For the eternal God, who by an oath makes this

claim for himself, that

before him every knee shall bow, (Isaiah 45:23,)

at the same time swears that

he will not give his glory to another, (Isaiah 42:8.)

But, according to the testimony of Paul, when Christ was raised to kingly power,

there was given to him a name which is above every name, that before him every

knee should bow, (Romans 14:11; Philippians 2:9.)

And though Paul had never said this, yet such is the fact, that Christ is above

David and other holy kings, because he also ranks higher than angels; which would

not apply to a created man, unless he were also

God manifested in the flesh, (1 Timothy 3:16.)

I do acknowledge that his divine essence is not expressed directly and in so many

words; but it may easily be inferred that He is God, who is placed above all creatures.

1411Our authorized version of Psalm 110:1 runs thus: The Lord said unto my Lord. While the word Lord occurs twice in this clause, the Translators have followed their ordinary method of printing the first in small capitals, to present it to the eye of the reader as standing for the Hebrew word {,{( יהוהJehovah,) which our Author calls "the essential name of God," while the second stands for ,({)}אדני

(Adonai,) my Lord, which, as he also mentions, "is frequently applied to men." — Ed.

JOHN CALVIN

44. The Lord said to my Lord. Here the Holy Spirit puts into the mouth of all

the godly a song of triumph, that they may boldly defy Satan and all the ungodly,

and mock at their rage, when they endeavor to drive Christ from his throne. That

they may not hesitate or tremble, when they perceive great emotions produced in

the earth, they are commanded to place the holy and inviolable decree of God in

opposition to all the exertions of adversaries. The meaning therefore is: whatever

may be the madness of men, all that they shall dare to contrive will be of no avail

for destroying the kingdom of Christ, which has been set up, not by the will of men,

but by the appointment of God, and therefore is supported by everlasting strength.

Whenever this kingdom is violently attacked, let us call to remembrance this revela-

tion from heaven; for undoubtedly this promise was put into the hand of Christ, that

every believer may apply it to his own use. But God never changes or deceives, so

as to retract what has once gone out of his mouth.

Sit at my right hand. This phrase is used metaphorically for the second or next

rank, which is occupied by God's deputy. And therefore it signifies, to hold the highest

government and power in the name of God, as we know that God has committed his

authority to his only-begotten Son, so as to govern his Church by his agency. This

mode of expression, therefore, does not denote any particular place, but, on the

contrary, embraces heaven and earth under the government of Christ. And God

declares that Christ will sit till his enemies be subdued, in order to inform us that

his kingdom will remain invincible against every attack; not that, when his enemies

have been subdued, he will be deprived of the power which had been granted to

him, but that, while the whole multitude of his enemies shall be laid low, his power

will remain for ever unimpaired. In the meantime, it points out that condition of his

kingdom which we perceive in the present day, that we may not be uneasy when we

see it attacked on all sides.

Matthew 23:1-12; Mark 12:38-39; Luke 11:43, 45-46;

20:45-46

MATTHEW 23:1-12; MARK 12:38-39;

LUKE 11:43, 45-46; 20:45-46

Matthew 23:1-12

Mark 12:38-39

Luke 11:45-46

1. Then Jesus spoke to the multitude, and to his disciples, 2. Saying, The scribes

and the Pharisees sit in the chair of Moses. 3. Observe and do, therefore, all things

whatever they command you to observe; but do not according to their works; for

they say and do not. 4. For they bind heavy and intolerable burdens, and lay them

on men's shoulders; but they refuse to touch them with their finger. 5. And they do

all their works that they may be seen by men, and make their phylacteries broad,

and wear large fringes on their robes, 6. And love the first places at entertainments,

and the first seats in the synagogues, 7. And salutations in the marketplace, and to

be called by men Rabbi. 1412 8. But as for you, be not called Rabbi; 1413 for there

is one who is your Master, Christ; and you are all brethren. 9. And do not call any

one on earth your Father; for one is your Father, who is in heaven. 10. And be not

called Masters; 1414 for one is your Master, Christ. 11. He who is greatest among

you shall be your servant. 12. But he that exalteth himself shall be humbled; and

he that humbleth himself shall be exalted.

38. And he said to them in his doctrine, Beware of the scribes, who love to walk

in robes, and love salutations in the marketplaces, 39. And the first seats in the

synagogues, and the first places at entertainments.

45. And one of the lawyers 1415 answering said to him, Master, in saying these

things thou also reproachest us. 46. And he said, Woe also to you, lawyers! for

you load men with burdens which are intolerable; and you yourselves touch not the

1412"Estre appelez des hommes Maistres;" — "to be called by men Masters." 1413"No Soyez point appelez Maistres;" — "but not be called Masters." 1414"Docteurs;" — "doctors." 1415"Un des docteurs de la loy;" — "one of the doctors of the law."

JOHN CALVIN

burdens with one of your fingers. (A little before.)

Luke 20:45-46

45. And while all the people were hearing, he said to his disciples, 46. Beware

of the scribes, who desire to walk in robes, and love salutations in the marketplaces

and the first seats in the synagogues, and the first places at entertainments.

Matthew 23:1. Then Jesus spoke to the multitudes. This warning was highly

useful, that, amidst contentions and the noise of combats, amidst the trouble and

confusion of public affairs, amidst the destruction of proper and lawful order, the

authority of the word of God might remain entire. The design of Christ was, that the

people might not, in consequence of being offended at the vices of the scribes, 1416

throw away reverence for the Law. For we know how prone the minds of men are

to entertain dislike of the Law; and more especially when the life of their pastors is

dissolute, and does not correspond to their words, almost all grow wanton through

their example, as if they had received permission to sin with impunity. The same

thing happens — and something worse — when contentions arise; for the greater

part of men, having thrown off the yoke, give utterance to their wicked desires, and

break out into extreme contempt.

At that time the scribes burned with covetousness and swelled with ambition;

their extortions were notorious; their cruelty was formidable; and such was their

corruption of manners, that one would think they had conspired for the destruction

of the Law. Besides, they had perverted by their false opinions the pure and natural

meaning of the Law, so that Christ was constrained to enter into a sharp conflict with

them; because their amazing rage hurried them on to extinguish the light of truth.

So then, because there was danger that many persons, partly on account of such

abuses, and partly on account of the din of controversies, would come to despise all

religion, Christ seasonably meets them, and declares that it would be unreasonable

if, on account of the vices of men, true religion were to perish, or reverence for the

Law to be in any degree diminished. As the scribes were obstinate and inveterate

enemies, and as they held the Church oppressed through their tyranny, Christ was

compelled to expose their wickedness; for if good and simple men had not been

withdrawn from bondage to them, the door would have been shut against the Gospel.

There was also another reason; for the common people think themselves at liberty

to do whatever they see done by their rulers, whose corrupt manners they form into

a law.

But that no man might put a different interpretation on what he was about to say,

he begins by stating, that whatever sort of men the teachers were it was altogether

unreasonable, either that on account of their filth the word of God should receive

any stain, or that on account of their wicked examples men should hold themselves

at liberty to commit sin. And this wisdom ought to be carefully observed; for many

persons, having no other object in view than to bring hatred and detestation on the

wicked and ungodly, mix and confound every thing through their inconsiderate zeal.

All discipline is despised, and shame is trampled under foot; in short, there remains

1416"Offensé et scandalizé des vices qu'on voyoit és scribes;" — "offended and scandalized at the vices which they saw in the scribes."

HARMONY OF THE EVANGELISTS

no respect for what is honorable, and, what is more, many are emboldened by it, and

intentionally blazon the sins of priests, that they may have a pretext for sinning with

less restraint. But in attacking the scribes, Christ proceeds in such a manner, that

he first vindicates the Law of God from contempt. We must attend to this caution

also if we desire that our reproofs should be of any service. But, on the other hand,

we ought to observe, that no dread of giving offense prevented Christ from exposing

ungodly teachers as they deserved; only he preserved such moderation, that the

doctrine of God might not come to be despised on account of the wickedness of

men.

To inform us that he spoke publicly about their vices, not to raise envy against

their persons, but to prevent the contagion from spreading more widely, Mark ex-

pressly states that he spoke to them in his doctrine; by which words he means that

the hearers were profitably warned to beware of them. Now, though Luke appears

to restrict it to the disciples, yet it is probable that the discourse was addressed in-

discriminately to the whole multitude; which appears more clearly from Matthew,

and, indeed, the subject itself required that Christ should have his eye on all without

exception.

2. In the chair of Moses. Reasons were not wanting for inserting here what Luke

relates at a different place. Besides that the doctrine is the same, I have no doubt

that Luke, after having said that the scribes were sharply and severely reproved

by our Lord, added also the other reproofs which Matthew delayed till the proper

place; for already we have frequently seen that the Evangelists, as occasion required,

collected into one place various discourses of Christ. But as the narrative of Matthew

is more full, I choose rather to take his words as the subject of exposition.

Our Lord gives a general exhortation to believers to beware of conforming their

life to the wicked conduct of the scribes, but, on the contrary, to regulate it by the

rule of the Law which they hear from the mouth of the scribes; for it was necessary

(as I have lately hinted) that he should reprove many abuses in them, that the whole

people might not be infected. Lest, through their crimes, the doctrine of which they

were the ministers and heralds should be injured, he enjoins believers to attend

to their words, and not to their actions; as if he had said, that there is no reason

why the bad examples of pastors should hinder the children of God from holiness

of life. That the word scribes, agreeably to the Hebrew idiom, denotes the teachers

or expounders of the Law, is well known; and it is certain that Luke calls the same

persons lawyers 1417

Now our Lord refers peculiarly to the Pharisees, who belonged to the number of

the scribes, because at that time this sect held the highest rank in the government

of the Church, and in the exposition of Scripture. For we have formerly mentioned

that, while the Sadducees and Essenes preferred the literal interpretation of Scrip-

ture, the Pharisees followed a different manner of teaching, which had been handed

down, as it were, to them by their ancestors, which was, to make subtle inquiries into

the mystical meaning of Scripture. This was also the reason why they received their

1417"Docteurs de la loy;" — "teachers," or "doctors of the law." Harmony, vol. 1, p. 281.

JOHN CALVIN

name; for they are called Pherusim, that is, expounders. 1418 And though they had

debased the whole of Scripture by their false opinions, yet, as they plumed them-

selves on that popular method of instruction, their authority was highly esteemed in

explaining the worship of God and the rule of holy life. The phrase ought, therefore,

to be thus interpreted: *"The Pharisees and other scribes,* or, the scribes, among

whom the Pharisees are the most highly esteemed, when they speak to you, are

good teachers of a holy life, but by their works they give you very bad instructions;

and therefore attend to their lips rather than to their hands."

It may now be asked, Ought we to submit to all the instructions of teachers without

exception? For it is plain enough, that the scribes of that age had wickedly and basely

corrupted the Law by false inventions, had burdened wretched souls by unjust laws,

and had corrupted the worship of God by many superstitions; but Christ wishes their

doctrine to be observed, as if it had been unlawful to oppose their tyranny. The

answer is easy. He does not absolutely compare any kind of doctrine with the life,

but the design of Christ was, to distinguish the holy Law of God from their profane

works. For to sit in the chair of Moses is nothing else than to teach, according to the

Law of God, how we ought to live. And though I am not quite certain whence the

phrase is derived, yet there is probability in the conjecture of those who refer it to

the pulpit which Ezra erected, from which the Law was read aloud, (Nehemiah 8:4.)

Certainly, when the Rabbis expounded Scripture, those who were about to speak

rose up in succession; but it was perhaps the custom that the Law itself should be

proclaimed from a more elevated spot. That man, therefore, sits in the chair of

Moses who teaches, not from himself, or at his own suggestion, but according to the

authority and word of God. But it denotes, at the same time, a lawful calling; for

Christ commands that the scribes should be heard, because they were the public

teachers of the, Church.

The Papists reckon it enough, that those who issue laws should possess the title

and occupy the station; for in this way they torture the words of Christ to mean, that

we are bound to receive obediently whatever the ordinary prelates of the Church

enjoin. But this calumny is abundantly refuted by another injunction of Christ, when

he bids them beware of the leaven of the Pharisees, (Matthew 16:6.)

If Christ pronounces it to be not only lawful, but even proper, to reject whatever

of their own the scribes mingle with the pure doctrine of the Law, certainly we are

not bound to embrace, without discrimination or the exercise of judgment, what-

ever they are pleased to enjoin. Besides, if Christ had intended here to bind the

consciences of his followers to the commandments of men, there would have been

no good ground for what he said in another passage, that it is in vain to worship God

by the commandments of men, (Matthew 15:9.)

Hence it is evident, that Christ exhorts the people to obey the scribes, only so far

as they adhere to the pure and simple exposition of the Law. For the exposition of,

Augustine is accurate, and in accordance with Christ's meaning, that, "the scribes

taught the Law of God while they sat in the chair of Moses; and, therefore, that the

sheep ought to hear the voice of the Shepherd by them, as by hirelings." To which

1418Harmony, vol 1, p. 281.

HARMONY OF THE EVANGELISTS

words he immediately adds: "God therefore teaches by them; but if they wish to

teach any thing of their own, refuse to hear, refuse to do them." With this sentiment

accords what the same writer says in his Fourth Book of Christian Doctrine: "Be-

cause good believers do not obediently listen to any sort of man, but to God himself;

therefore we may profitably listen even to those whose lives are not profitable." It

was, therefore, not the chair of the scribes, but the chair of Moses, that constrained

them to teach what was good, even when they did not do what was good. For what

they did in their life was their own; but the chair of another man did not permit them

to teach what was their own.

4. For they bind heavy and intolerable burdens. He does not charge the scribes

with oppressing and tyrannizing over souls by harsh and unjust laws; for, though they

had introduced many superfluous ceremonies — as is evident from other passages

— yet Christ does not at present refer to that vice, because his design is, to compare

right doctrine with a wicked and dissolute life. That the Law of God should be called

a heavy and intolerable burden is not wonderful, and more especially in reference

to our weakness. But though the scribes required nothing but what God had en-

joined, yet Christ reproves the stern and rigid manner of teaching which was usually

followed by those proud hypocrites, who authoritatively demand from others what

they owe to God, and are rigorous in enforcing duties, and yet indolently dispense

with the performance of what they so strictly enjoin on others, and allow themselves

to do whatever they please. In this sense Ezekiel (34:4) reproaches them for ruling

with sternness and rigor. For those who truly fear God, though they sincerely and

earnestly endeavor to bring their disciples to obey Him, yet as they are more severe

towards themselves than towards others, they are not so rigid in exacting obedi-

ence, and, being conscious of their own weakness, kindly forgive the weak. But it

is impossible to imagine any thing that can exceed the insolence in commanding,

or the cruelty, of stupid despisers of God, because they give themselves no concern

about the difficulty of doing those things from which they relieve themselves; and

therefore no man will exercise moderation in commanding others, unless he shall

first become his own teacher. 1419

5. And all their works they do that they may be seen by men. He had lately said

that the scribes live very differently from what they teach; but now he adds that,

if they have any thing which is apparently good, it is hypocritical and worthless,

because they have no other design than to please men, and to vaunt themselves.

And here zeal for piety and a holy life is contrasted with the mask of those works

which serve no purpose but for ostentation; for an upright worshipper of God will

never give himself up to that empty parade by which hypocrites are puffed up. Thus

not only is the ambition of the scribes and Pharisees reproved, but our Lord, after

having condemned the transgression and contempt of the Law of God in their whole

life, that they might not shield themselves by their pretended holiness, anticipates

them by replying, that those things of which they boast are absolute trifles, and

of no value whatever, because they spring from mere ostentation. He afterwards

1419"Si premierement il ne se regle luy-mesme, et s'assul jetit aux mesmes choses qu'il commande;" — "if he do not first rule himself, and submit to the same things which he commands."

JOHN CALVIN

produces a single instance, by which that ambition was easily perceived, which was,

that by the fringes of their robes they held themselves out to the eyes of men as

good observers of the Law.

And make their phylacteries broad, and enlarge the fringes of their robes. For why

were their fringes made broader, and their phylacteries more magnificent, than what

was customary, except for idle display? The Lord had commanded the Jews to wear,

both on their forehead and on their raiment, some remarkable passages selected

out of the Law, (Deuteronomy 6:8.) As forgetfulness of the Law easily creeps upon

the flesh, the Lord intended in this manner to keep it constantly in the remembrance

of his people; for they were likewise enjoined to inscribe such sentences

on the posts of their houses, (Deuteronomy 6:9,)

that, wherever they turned their eyes, some godly warning might immediately

meet them. But what did the scribes do? In order to distinguish themselves from

the rest of the people, they carried about with them the commandments of God more

magnificently inscribed on their garments; and in this boasting there was displayed

an offensive ambition.

Let us also learn from this, how ingenious men are in mixing up vain deception,

in order to conceal their vices under some pretext and cloak of virtues, by turning to

the purposes of their own hypocrisy those exercises of piety which God has enjoined.

Nothing was more profitable than to exercise all their senses in the contemplation of

the Law, and it was not without good reason that this was enjoined by the Lord. But

so far were they from profiting by these simple instructions, that, by making perfect

righteousness to consist in the adorning of robes, they despised the Law throughout

their whole life. For it was impossible to treat the Law of God with greater contempt,

than when they imagined that they kept it by pompous dress, or pronounced masks

contrived for enacting a play to be a keeping of the Law.

What Mark and Luke say about the robes relates to the same subject. We know

that the inhabitants of Eastern countries commonly used long robes, — a custom

which they retain to this day. But it is evident from Zechariah (13:4) that the prophets

were distinguished from the rest of the people by a particular form of a cloak. And,

indeed, it was highly reasonable that the teachers should dress in this manner, that

there might be a higher degree of gravity and modesty in their dress than in that

of the common people; but the scribes had made an improper use of it by turning

it into luxury and display. Their example has been followed by the Popish priests,

among whom robes are manifestly nothing more than the badges of proud tyranny.

6 And love the first places at entertainments.. He proves, by evident signs, that

no zeal for piety exists in the scribes, but that they are wholly devoted to ambition.

For to seek the first places and the first seats belongs only to those who choose

rather to exalt themselves among men, than to enjoy the approbation of God. But

above all, Christ condemns them for desiring to be called masters; for, though the

name Rabbi in itself denotes excellence, yet at that time the prevailing practice

among the Jews was, to give this name to the masters and teachers of the Law. But

Christ asserts that this honor does not belong to any except himself; from which it

follows that it cannot, without doing injury to him, be applied to men. But there is an

HARMONY OF THE EVANGELISTS

appearance of excessive harshness, and even of absurdity, in this, since Christ does

not now teach us in his own person, but appoints and ordains masters for us. Now

it is absurd to take away the title from those on whom he bestows the office, and

more especially since, while he was on earth, he appointed apostles to discharge the

office of teaching in his name.

If the question be about the title, Paul certainly did not intend to do any injury to

Christ by sacrilegious usurpation or boasting, when he declared that. he was

a master and teacher of the Gentiles, (1 Timothy. 2:7.)

But as Christ had no other design than to bring all, from the least to the greatest, to

obey him, so as to preserve his own authority unimpaired, we need not give ourselves

much trouble about the word. Christ therefore does not attach importance to the title

bestowed on those who discharge the office of teaching, but restrains them within

proper limits, that they may not rule over the kith of brethren. We must always

attend to the distinction, that Christ alone ought to be obeyed, because concerning

him alone was the voice of the Father heard aloud from heaven, Hear him, (Matthew

17:5;) and that teachers are his ministers in such a manner that he ought to be heard

in them, and that they are masters under him, so far as they represent his person.

The general meaning is, that his authority must remain entire, and that no mortal

man ought to claim the smallest portion of it. Thus he is the only Pastor; but yet he

admits many pastors under him, provided that he hold the preeminence over them

all, and that by them he alone govern the Church.

And you are all brethren. This opposite clause must be observed. For, since we are

brethren, he maintains that no man has a right to hold the place of a master over

others; and hence it follows, that he does not condemn that authority of masters

which does not violate brotherly intercourse among the godly. In short, nothing else

is here enjoined than that all should depend on the mouth of Christ alone. Nearly to

the same purpose does Paul argue, when he says that we have no right to judge one

another, for all are brethren, and

all must stand before the judgment seat of Christ,

(Romans 14:10.)

9. And call no man on earth your Father. He claims for God alone the honor of

Father, in nearly the same sense as he lately asserted that he himself is the only

Master; for this name was not assumed by men for themselves, but was given to

them by God. And therefore it is not only lawful to call men on earth fathers, but

it would be wicked to deprive them of that honor. Nor is there any importance in

the distinction which some have brought forward, that men, by whom children have

been begotten, are fathers according to the flesh, but that God alone is the Father

of spirits. I readily acknowledge that in this manner God is sometimes distinguished

from men, as in Hebrews 12:5, but as Paul more than once calls himself a spiritual

father, (1 Corinthians 4:15; Philippians 2:22,) we must see how this agrees with the

words of Christ. The true meaning therefore is, that the honor of a father is falsely

ascribed to men, when it obscures the glory of God. Now this is done, whenever a

mortal man, viewed apart from God, is accounted a father, since all the degrees of

relationship depend on God alone through Christ, and are held together in such a

JOHN CALVIN

manner that, strictly speaking, God alone is the Father of all.

10. For one is your Master, even Christ. He repeats a second time the former

statement about Christ's office as Master, in order to inform us that the lawful order

is, that God alone rule over us, and possess the power and authority of a Father, and

that Christ subject all to his doctrine, and have them as disciples; as it is elsewhere

said, that Christ is the only

head of the whole Church, (Ephesians 1:22)

because the whole body ought to be subject to him and obey him.

11. He who is greatest among you. By this conclusion he shows that he did

not, after the manner of the sophists, dispute about words, but, on the contrary,

looked to the fact, that no man, through forgetfulness of his rank, might claim more

than was proper. He therefore declares that the highest honor in the Church is not

government, but service. Whoever keeps himself within this limit, whatever may

be the title which he bears, takes nothing away either from God or from Christ; as,

on the other hand, it serves no good purpose to take the name of a servant for the

purpose of cloaking that power which diminishes the authority of Christ as a Master.

For of what avail is it that the Pope, when he is about to oppress wretched souls

by tyrannical laws, begins with styling himself the servant of servants of God, but

to insult God openly, and to practice shameful mockery on men? Now while Christ

does not insist on words, he strictly forbids his followers to aspire or desire to rise any

higher than to enjoy brotherly intercourse on an equal footing under the heavenly

Father, and charges those who occupy places of honor to conduct themselves as

the servants of others. He adds that remarkable statement which has been formerly

explained, 1420 he that humbleth himself shall be exalted.

1420Harmony, vol. 2, p. 165.

Matthew 23:13-15; Mark 12:40 Luke 11:52; 20:47

MATTHEW 23:13-15; MARK 12:40

LUKE 11:52; 20:47

Matthew 23:13-15

Mark 12:40

Luke 11:52

13. But woe to you, scribes and Pharisees, hypocrites! For you shut up the king-

dom of heaven against men; for you do not enter yourselves, and do not permit

those who come to enter. 14. And woe to you, scribes and Pharisees, hypocrites!

for you devour widows' houses, and that under the disguise of a long prayer; there-

fore you will be the more severely punished. 15. Woe to you, scribes and Pharisees,

hypocrites! for you compass sea and land to make 1421 one proselyte; and when he

is made, 1422 you make him twice as much the child of hell as yourselves.

40. Who devour widows' houses, and that under the disguise of a longprayer.

These shall receive a severer condemnation.

52. Woe to you, lawyers! for you have taken away the key of knowledge: you did

not enter yourselves, and you hindered those who were entering.

Luke 20:47

47. Who devour widows' houses, and by way of pretence make long prayers 1423

. These shall receive greater condemnation.

He breaks out into still stronger language of condemnation, and he does so not so

much on their account, as for the purpose of withdrawing the common people and

simple-minded men from their sect. 1424 For though we see frequently in Scripture

the judgment of God pronounced against the reprobate, so as to render them the

more inexcusable, yet in their person the children of God receive a useful warning,

not to involve themselves in the snares of the same crimes, but to guard against

falling into similar destruction. Certainly, when the scribes, after overturning the

1421"Afin de gaigner un proselyte;" — "in order to gain one proselyte." 1422"Et quand il est gaigné;" — "and when he is gained." 1423"Lesquels devorent les maisons des vefues, sous ombre de faire longue oraison;" — "who devour the houses of widows, under the pretense of making a long prayer."

1424"De suyvre telle maniere de gens;" — "from following that sort of people."

JOHN CALVIN

worship of God and corrupting the doctrine of godliness, would endure no correction,

and with desperate madness, to their own destruction and that of the whole nation,

opposed the redemption which was offered to them, it was proper that they should be

held up to the hatred and detestation of all. And yet Christ did not so much consider

what they deserved, as what would be useful to the uneducated and ignorant; for

he intended, towards the close of his life, to leave a solemn testimony, that no man

might, except knowingly and willingly, be deceived by persons so base and wicked.

We know how powerfully a foolish reverence for false teachers hinders simple

people from getting clear of their erroneous views. The Jews were at that time deeply

imbued with false doctrine, and had even imbibed from their earliest years many

superstitions. While it was hard and difficult in itself to bring them back to the right

path, the chief obstacle lay in the foolish opinion which they had formed about the

false teachers, whom they regarded as the lawful prelates of the Church, the rulers of

divine worship, and the pillars of religion. Besides, they were so strongly fascinated,

that they could scarcely be drawn away from those teachers but by violent fear. It is

not therefore for the purpose of cursing the scribes that Christ pronounces against

them the dreadful vengeance of God, but to withdraw others from their impostures.

In like manner, we are compelled at the present day to thunder loudly against the

Popish clergy, for no other reason than that those who are tractable, and not quite

desperate, may direct their minds to their salvation, and, moved by the judgment of

God, may break the deadly snares of superstitions by which they are held captive.

Hence we may infer how cruel is the mildness of those who dislike our vehemence.

They are displeased to see harshness and severity used towards the wolves, which

are constantly, with open mouth, tearing and devouring the sheep; and yet they

see the poor sheep deceived by a vain disguise, freely throwing themselves into the

jaws of the wolves, unless the pastor who desires to save them, and endeavors to

rescue them from destruction, drive them away with a loud voice. We must therefore

follow out the design of Christ, by copying out his example in severe threatenings

against wicked despisers, and in boldly exclaiming against them, that those who are

capable of being cured may be led by the fear of destruction to withdraw from them.

For though we gain nothing by addressing the enemies of the truth, yet they must be

summoned to the judgment-seat of God, and others must be warned, that they may

know that the same destruction awaits themselves, if they do not speedily withdraw

from a wicked league with them.

Matthew 23:13. You shut up the kingdom of heaven. Christ pronounces a curse

on them, because they pervert their office to the general destruction of the whole

people; for since the government of the Church was in their hands, they ought to

have been, as it were, porters for the kingdom of heaven. What purpose is served

by religion and holy doctrine but to open heaven to us? For we know that all mankind

are banished from God, and excluded from the inheritance of eternal salvation. Now

the doctrine of religion may be said to be the door by which we enter into life, and

therefore Scripture says metaphorically, that the keys of the kingdom of heaven are

given to pastors, as I have explained more fully under Matthew 16:19. And we ought

to abide by this definition, which appears still more strongly from the words of Luke,

HARMONY OF THE EVANGELISTS

in which Christ reproaches the lawyers with having taken away the key of knowledge,

which means that, though they were the guardians of the Law of God, they deprived

the people of the true understanding of it. As, therefore, in the present day, the keys

of the kingdom of heaven are committed to the custody of pastors, that they may

admit believers into eternal life, and exclude unbelievers from all expectation of it,

so the priests and scribes anciently under the Law held the same office.

From the word knowledge we infer how absurdly the Papists forge false keys, as if

they possessed some magical power apart from the word of God; for Christ declares

that none but those who are ministers of doctrine have the use of keys. If it be

objected, that the Pharisees, though they were perverse expounders of the Law still

held the keys, I reply: Though, in respect of their office, the keys were entrusted

to them, yet they were suppressed by malice and deceit, so that they no longer

retained the use of them. And therefore Christ says, that they took away, or stole

that key of knowledge, by which they ought to have opened the gate of heaven. In

like manner, heaven is shut by Popery against the wretched people, while the very

pastors—or, at least, those who hold that office—prevent them by their tyranny from

being opened. If we are not excessively indifferent, we will not willingly enter into a

league with wicked tyrants, who cruelly shut against us the entrance into life.

14. For you devour widows' houses. He now proceeds farther, for he not only

accuses them of open crimes which demand hatred and detestation, but even tears

away the disguises of virtues, by which they deceived the common people. If it be

objected, that there was no need of reproving those things which could do no harm by

their example, we ought to recollect that it was impossible to promote the salvation

of those who were held bound by the errors of the scribes, unless they turned away

entirely from such persons. This reason, therefore, constrained Christ to expose the

vain appearance of virtues, which nourishes superstitions.

And that under the pretense of a long prayer. He says in general that, even

when they appear to do what is right, they wickedly abuse the pretense of religion.

Long prayers contained some evidence of remarkable piety; for the more holy a man

is, the more eminently is he devoted to prayer. But Christ says that the Pharisees

and scribes were so impure, that even the chief part of the worship of God was

not used by them without committing sin, because constancy in prayer was with

them, trap for base gain. For they sold their prayers in exactly the same manner as

hirelings dispose of their daily labor. 1425 Hence also we infer that our Lord does

not exactly reprove long prayers, as if in itself it were an impropriety—particularly

since pastors ought to be eminently devoted to prayer—but to condemn this abuse,

because a thing laudable in itself was turned to a wicked purpose. For when men

aim at gain by means of hired prayers, the more fervent the appearance of what

they call devotion becomes, the more is the name of God profaned. And as this false

conviction had been long and deeply seated in the minds of the common people,

on this account Christ employs harsher threatenings; for the pollution of so sacred a

thing was no light offense. That it was chiefly widows that were imposed on need not

1425"Que les mercenaires et ouvriers ont accoustumé de vendre leur labeur, et se loer à la journee;" — "as hirelings and laborers are wont to sell their labor, and to hire themselves out for the day."

JOHN CALVIN

excite surprise, because silly women are more prone to superstition, and therefore

it has always been customary for base men to make gain of. them. Thus Paul brings

a charge against the false teachers of his age, that they

lead captive silly women laden with sins, (2 Timothy 3:6.)

15. For you compass sea and land. The scribes had also acquired celebrity by

their zeal in laboring to bring over to the Jewish religion the strangers and uncir-

cumcised. And so, if they had gained any one by their false appearances, or by

any other stratagem, they gloried wonderfully over it as an increase of the Church.

On this account also they received great applause from the common people, that

by their diligence and ability they brought strangers into the Church of God. Christ

declares, on the contrary, that so far is this zeal from deserving applause, that they

more and more provoke the vengeance of God, because they bring under heavier

condemnation those who devote themselves to their sect. We ought to observe how

corrupt their condition at that time was, and what confusion existed in religion; for

as it was a holy and excellent work to gain disciples to God, so to allure the Gen-

tiles to the Jewish worship—which was at that time degenerate, and was even full of

wicked profanation — was nothing else than to hurry them from Scylla to Charybdis. 1426 Besides, by a sacrilegious abuse of the name of God, they drew down upon

themselves a heavier condemnation, because their religion allowed them grosser

licentiousness of crime. An instance of the same kind may be seen at the present

day among the monks; for they are diligent in culling proselytes from every quarter,

but those proselytes, from being lascivious and debauched persons, they render al-

together devils: for such is the filthiness of those puddles, within which they carry on

their reveling, that it would corrupt even the heavenly angels. 1427 Yet the monk's

habit is a very suitable mantle for concealing enormities of every description.

1426"Ce n'estoit autre chose que de les oster d'un danger, pour les precipiter en un plus grand;" — "it was nothing else than to rescue them from one danger to plunge them into a greater." The allusion in the text is to Scylla a rocky promontory on the Italian side of the Strait of Messina, and to Charybdis, a whirlpool opposite to it, on the coast of Sicily. Either of them singly would have rendered the navigation formidable, but their vicinity to ly aggravated the danger; for the very exertions which kept the mariner at a distance from the one unavoidably brought him nearer to the other. This appalling scene meets us frequently in the ancient mythology, in the allusions of poets and orators, and on many other occasions. He who, by avoiding one evil, fell into one still greater, was proverbially said to have avoided Scylla and fallen into Charybdis. — Ed.

1427"Les anges de Paradis;" — "the angels of Paradise."

Matthew 23:16

MATTHEW 23:16

Matthew 23:16-22

16. Woe to you, blind guides! who say, Whosoever shall swear by the temple, it

is nothing; but he who shall swear by the gold of the temple is guilty. 17. Fools, and

blind! for which is greater, the gold, or the temple which sanctifieth the gold? 18.

And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by

the gift which is upon it is guilty. 19. Fools, and blind! for which is greater, the gilt,

or the altar which sanctifieth the gift? 20. Whosoever therefore shall swear by the

altar, sweareth by it, and by all things that are on it. 21. And whosoever shall swear

by the temple, sweareth by it, and by him that dwelleth in it. 22. And whosoever

shall swear by heaven, sweareth by the throne of God, and by him that sitteth upon

it.

Matthew 23:16. Woe to you, blind guides, As ambition is almost always con-

nected with hypocrisy, so the superstitions of the people are usually encouraged by

the covetousness and rapacity of pastors. The world has, indeed, a natural propen-

sity to errors, and even draws down upon itself, as if on purpose, every kind of

deceit and imposture; but improper modes of worship come to gain a footing only

when they are confirmed by the rulers 1428 themselves. And it generally happens,

that those who possess authority not only, by their connivance, fawn upon errors,

because they perceive that they are a source of gain to them, but even assist in

fanning the flame. Thus we see that the superstitions of Popery were heightened

by innumerable expedients, while the priests opened their mouths for the prey; and

even now they daily contrive many things by which they delude still more the fool-

ish multitude. And when minds have once fallen under the darkening influence of

the enchantments of Satan, nothing is so absurd or monstrous as not to be eagerly

swallowed.

It was on this account that the Jews had more reverence for the gold of the temple,

and for the sacred offerings, than for the temple and the altar. But the sacredness of

the offerings depended on the temple and the altar, and was only something inferior

1428"Quand les prelates les conferment;" — "when the prelates confirm them."

JOHN CALVIN

and accessory. It may readily be believed that this dream proceeded from the scribes

and priests, because it was a scheme well fitted for collecting prey. And this was not

only a foolish but a highly dangerous error, because it led the people into ridiculous

fancies. There is nothing to which men are more prone than to fall away from the

pure worship of God: and therefore, under the covering of this veil, it was easy

for Satan to withdraw from the contemplation of God those who were too strongly

inclined to foolish imaginations. This is the reason why Christ so severely chastises

that error. And yet the Papists were not ashamed to prostitute the sacred name

of God to a mockery still more detestable; for they reckon it of more importance to

touch a morsel of a stinking carcass, than to peruse the sacred volume of the Old and

New Testaments, or even to raise their hands towards heaven. And in this way arises

a carnal worship of God, by which the proper fear of God is gradually obliterated.

It is nothing. By this phrase he does not mean that they entirely took away the

honor of the temple, but he speaks comparatively. For when they represented in

extravagant terms the sacredness of offerings, the common people were led to en-

tertain such veneration for them, that the majesty of the temple and of the altar was

undervalued, and they reckoned it a less heinous crime to violate it by perjuries than

to swear by the sacred offerings with too little reverence.

18. And whosoever shall swear by the altar. Here our Lord does what ought to

be done in correcting errors; for he leads us up to the source, and shows, by the

very nature of an oath, that the temple is far more valuable than the gifts which are

offered in it. He accordingly assumes this principle, that it is not lawful to swear but

by the name of God alone. Hence it follows that, whatever forms men may employ

in swearing, they must give to God the honor which is due to him; and hence also it

follows in what manner and to what extent we are at liberty to swear by the temple,

namely, because it is the residence or sanctuary of God; and by heaven, because

there the glory of God shines. God permits himself to be called as a witness and

judge, by means of such symbols of his presence, provided that he retain his author-

ity unimpaired; for to ascribe any Divinity to heaven would be detestable idolatry.

Now so far as God holds out to us a brighter mirror of his glory in the temple than

in offerings, so much the greater reverence and sacredness is due to the name of

the temple. We now perceive, therefore, in what sense Christ says that we swear by

him who inhabits heaven, when we swear by heaven itself. His design is, to direct

all forms of swearing to their lawful end and object.

Matthew 23:23-28; Luke 11:42, 44

MATTHEW 23:23-28; LUKE 11:42, 44

Matthew 23:23-28

Luke 11:42, 44

23. Woe to you, scribes and Pharisees, hypocrites! for you pay tithe of mint, and

anise, and cumin and have omitted the more important points of the law, judgment,

and mercy, and faith. The latter you ought to have done, and not to have omitted

the former. 24. Blind guides, who strain out the gnat, but swallow the camel. 25.

Woe to you, scribes and Pharisees, hypocrites! for you cleanse the outer part of the

cup and of the dish, but within they are full of extortion and intemperance. 26. Blind

Pharisee, cleanse first what is within the cup and dish, that the outer parts of them

also may be made clean. 27. Woe to you, scribes and Pharisees, hypocrites! for you

are like whitened sepulchers, which outwardly indeed appear beautiful, but within

are full of dead men's bones, and of all filthiness. 28. So you also outwardly indeed

appear righteous to men; but within you are full of hypocrisy and iniquity.

42. But woe to you, Pharisees! for you pay tithe of mint, and rue, and every kind

of herb, and pass by judgment and the love of God. The latter you ought to have

done, and not to have omitted the former. (A little after.) 44. Woe to you, scribes

and Pharisees, hypocrites! for you are as tombs which do not appear, and the men

who walk over them are not aware of them.

Christ charges the scribes with a fault which is found in all hypocrites, that they

are exceedingly diligent and careful in small matters, but disregard the principal

points of the Law. This disease has prevailed in almost all ages, and among all na-

tions; so that men have, in most cases, endeavored to please God by observing with

exactness some trivial matters. Finding that they cannot entirely release themselves

from all obedience to God, they have recourse to this second remedy of expiating

any heinous offenses by satisfactions which are of no value. Thus we see that the

Papists, while they transgress the chief commandments of God, are extremely zeal-

ous in the performance of trifling ceremonies. Hypocrisy of the same kind is now

reproved by God in the scribes, who, while they were very diligent and careful in

paying tithes, cared little about the principal points of the Law. To expose more fully

JOHN CALVIN

to ridicule their offensive ostentation, he does not say generally that they paid tithes,

but tithes of mint, and anise, and (as Luke has it) of every kind of herb, so as to make

a display of extraordinary zeal for piety at the least possible expense.

But as Christ makes the chief righteousness of the Law to consist in mercy, judg-

ment, and faith, we must first, see what he means by these words; and, secondly,

why he left out the commandments of the first table, which strictly relate to the wor-

ship of God, as if godliness were of less value than the duties of charity. Judgment

is taken for equity, or uprightness, the effect of which is, that we render to every

man what belongs to him, and that no man deceives or injures others. Mercy pro-

ceeds farther, and leads a man to endeavor to assist his brethren with his property,

to relieve the wretched by advice or by money, to protect those who are unjustly op-

pressed, and to employ liberally for the common good the means which God has put

into his hands. Faith is nothing else than strict integrity; not to attempt any thing by

cunning, or malice, or deceit, but to cultivate towards all that mutual sincerity which

every man wishes to be pursued towards himself. The sum of the Law, therefore,

relates to charity.

The word faith, I am aware, is interpreted by some persons differently, as includ-

ing, by synecdoche, the whole worship of God; but Christ, according to his custom,

here brings the true test of holiness to brotherly love, and therefore does not refer

to the first table. Nor is it inconsistent with this view that, instead of faith, Luke uses

the expression, the love of God; for the design of Christ was, to show what it is that

the Lord chiefly requires of us in his Law. It is well known that the Law was divided

into two tables, so as to point out, first, what we owe to God, and next, what we owe

to men. Luke expresses both parts as if Christ had said, that the chief design of the

Law is, that we should love God, and that we should be just and merciful towards

our neighbors. Matthew satisfies himself with one part; and there is no absurdity

in calling the duties of charity the principal points of the Law, since charity itself is

pronounced by Paul to be the perfection of the Law; as he also says, that

the Law is fulfilled if toe love our neighbors,

(Romans 13:10.)

And Christ, when formerly interrogated as to the commandments of the Law

quoted none but those which belonged to the second table.

If it be objected, that in this way men are preferred to God, because charity, which

is performed towards them, is reckoned more valuable than religion, the answer is

easy. Christ does not here contrast the second table of the Law with the first, but,

on the contrary, draws from the manner in which the second table is kept the proof

whether or not God is truly and sincerely worshipped. As piety lies within the heart,

and as God does not dwell amongst us in order to make trial of our love towards

Him, and does not even need our services, it is easy for hypocrites to lie, and falsely

to pretend to love God. But the duties of brotherly love fall under the senses, and

are placed before the eyes of all, and therefore in them the impudence of hypocrites

is better ascertained. Christ, therefore, did not intend to enter into subtle inquiries

about the particular parts of righteousness, or their order, but, so far as the ordinary

capacity of men allowed, intended simply to show that the Law is kept only when

HARMONY OF THE EVANGELISTS

men are just, and kind, and true, towards each other; for thus they testify that they

love and fear God, and give proper and sufficient evidence of sincere piety. Not

that it is enough to discharge our duties towards men, if we do not first render to

God what we owe to him, but because he who regulates his life according to God's

commandment must be a sincere worshipper of God.

And yet the question is not fully answered; for tithes, which Christ places inferior

to judgment and mercy, were a part of divine worship, and some part of them was

usually bestowed on the poor, so that tithes contained a double sacrifice. I reply:

Tithes are not simply compared to alms, and faith, and judgment, but the pretended

holiness of the scribes is compared with the sincere and pure feeling of charity. Why

were they so ready and willing to pay tithes, but in order to pacify God a, the least

expense and trouble? For they did not regard the principal point; and therefore

those light matters, by which they attempted to deceive God and men, ought not to

be reckoned along the duties of charity.

Matthew 23:23. The former you ought to have done. This is intended to an-

ticipate their calumny; for they might have put an unfavorable interpretation on

his discourse, and charged him with setting no value on what the Law of God had

enjoined. He therefore acknowledges that whatever God has enjoined ought to be

performed, and that no part of it ought to be omitted, but maintains that zeal for the

whole Law is no reason why we ought not to insist chiefly on the principal points.

Hence he infers that they overturn the natural order who employ themselves in the

smallest matters, when they ought rather to have begun with the principal points;

for tithes were only a kind of appendage. Christ therefore affirms that he has no

intention to lessen the authority even of the smallest commandments, though he

recommends and demands due order in keeping the Law. It is therefore our duty

to preserve entire the whole Law, which cannot be violated in any part without con-

tempt for its Author; for He who has forbidden us to commit adultery, and to kill, and

to steal, has likewise condemned all impure desire. Hence we conclude that all the

commandments are so interwoven with each other, that we have no right to detach

one of them from the rest. Wherefore it is also written,

Cursed is every one that performeth not all things that are written, (Deuteronomy

27:26; Galatians 3:10;)

by which words the righteousness of the whole Law, without exception, is en-

forced. But this reverence, as we have said, does not take away the distinction

between the commandments, or the true design of the Law, to which those who

truly observe it direct their mind, that they may not merely amuse themselves on

the surface.

24. Blind guides. This is s proverbial saying, by which he beautifully describes the

affected scrupulousness of hypocrites about trifling matters; for they utterly shrink

from very small faults, as if a single transgression appeared to them more revolting

than a hundred deaths, and yet they freely permit themselves and others to commit

the most heinous crimes. They act as absurdly as if a man were to strain out a small

crumb of bread, and to swallow a whole loaf.

JOHN CALVIN

Straining out 1429 a gnat, and swallowing a camel. We know that a gnat is a very

small animal, and that a camel is a huge beast. Nothing therefore could be more

ridiculous than to strain out the wine or the water, so as not to hurt the jaws by swal-

lowing a gnat, and yet carelessly to gulp down a camel. 1430 But it is evident that

hypocrites amuse themselves with such distinctions; for while they pass by judg-

ment, mercy, and faith, and even tear in pieces the whole Law, they are excessively

rigid and severe in matters that are of no great importance; and while in this way

they pretend to kiss the feet of God, they proudly spit in his face.

25. For you cleanse the outer part. Our Lord follows out the same statement,

and employs a figure for reproaching the scribes with being eagerly bent on this

single object of making a brilliant appearance before men. For by the outer part of

the dish he metaphorically expresses the outward appearance; as if he had said,

"You give yourselves no concern about any cleanness but what appears outwardly,

which is quite as if one were carefully to wash off the filth of the dish without, but

to leave it filthy within." That the expression is metaphorical is evident from the

second clause, in which the uncleanness within is condemned, because within they

are full of intemperance and extortion. He therefore reproves their hypocrisy, in not

endeavoring to regulate their life, except before the eyes of men, in order to procure

for themselves an empty reputation for holiness. Thus he recalls them to the pure

and sincere desire of a holy life. Cleanse first, he says, that which is within; for it

would be ridiculous to feast your eyes with outward splendor, and yet to drink out of

a cup full of dregs, or in other respects filthy. 1431

27 You are like whitened sepulchers. This is a different metaphor, but the mean-

ing is the same; for he compares them to sepulchers, which the men of the world

ambitiously construct with great beauty and splendor. As a painting or engraving

on sepulchers draws the eyes of men upon them, while inwardly they contain stink-

ing carcasses; so Christ says that hypocrites deceive by their outward appearance,

because they are full of deceit and iniquity. The words of Luke are somewhat dif-

ferent, that they deceive the eyes of men, like sepulchers, which frequently are not

perceived by those who walk over them; but it amounts to the same meaning, that,

under the garb of pretended holiness, there lurks hidden filth which they cherish

in their hearts, like a marble sepulcher; for it wears the aspect of what is beautiful

and lovely, but covers a stinking carcass, so as not to be offensive to those who

pass by. Hence we infer what I have formerly said, that Christ, with a view to the

advantage of the simple and ignorant, tore off the deceitful mask which the scribes

1429In rendering the words, {οἱ} {διυλιζοντες} {τὸυ} {κύνωπα}, Campbell resorts to a circumlocution, who strain

your liquor, to avoid swallowing a gnat; and he adds the following note:— E.T. Who strain at a gnat. I do not understand the

import of this expression. Some have thought that it has sprung originally from a mere typographical error of some printer, who

has made it strain at, instead of strain out." — The conjecture mentioned by Campbell is strongly confirmed by the earlier English

versions. "Blinde leders; clensenge a gnat, but swolowynge a camel." — (Wyclif, 1380.) "Ye blinde gydes, which strayne out

a gnat, and swalowe a cammyll." — (Tyndale, 1534.) "Ye blynde gydes, which strayne out a gnat, and swalowe a camell." —

(Cranmer, 1539.) "Ye blynde gydes, which strayne out a gnate, and swalow a cammel." — (Geneva, 1557.) "Blinde guides, that

strain a gnat, and swallow a camel." — (Rheims, 1582.) The coincidence of those versions in supporting the true reading is very

remarkable, and the substitution of at for out is more likely to have been the effect of accident than of design. — Ed.

1430"Et cependant ne faire point de diﬀiculté d'engloutir un chameau tout entier;" — "and yet make no diﬀiculty about swallowing a whole camel."

1431"Plene de lie et de bourbe, ou autrement orde et sale;"—full of dregs and of mud, or otherwise nasty and filthy."

HARMONY OF THE EVANGELISTS

held wrapped around them in empty hypocrisy; for this warning was advantageous

to simple persons, that they might quickly withdraw from the jaws of wolves. Yet this

passage contains a general doctrine, that the children of God ought to desire to be

pure rather than to appear so.

Matthew 23:29-39; Luke 11:47-51; 13:34-35; 11:53-54

MATTHEW 23:29-39

LUKE 11:47-51; 13:34-35; 11:53-54

Matthew 23:29-39

Luke 11:47-51

29. Woe to you scribes and Pharisees, hypocrites! for you build the sepulchers of

the prophets and embellish the monuments of the righteous, 30. And say, If we had

been in the days of our fathers, we would not have been their associates in the blood

of the prophets. 31. Thus you testify against yourselves, that you are the children

of those who killed the prophets. 32. Do you also fill up the measure of your fathers.

33. Serpents, offspring of vipers, how shall you escape the judgment of hell? 34.

Therefore, lo, I send to you prophets, and wise men, and scribes, and some of them

you will slay and crucify, and some of them you will scourge in your synagogues,

and persecute from city to city: 35. That upon you may come all the righteous blood

which hath been shed on the earth, from the blood of righteous Abel to the blood of

Zechariah, son of Barachiah, whom you slew between the temple and the altar. 36.

Verily I say to you, All these things shall come on this generation. 37. Jerusalem,

Jerusalem, who slayest the prophets, and stonest those who were sent to thee, how

often would I have gathered together thy children, as a hen gathereth her chickens

under her wings, and you would not! 38. Lo, your house is left to you desolate. 39.

For I tell you, that you shall never see me henceforth, till you say, Blessed be he that

cometh in the name of the Lord.

47. Woe to you, for you build the monuments 1432 of the prophets, and your fa-

thers slew them. 1433 48. Truly you testify that you approve of the actions of your

fathers; 1434 for they indeed slew them, and you build their sepulchers. 49. There-

fore also the Wisdom of God hath said, I will send to them prophets and apostles, and

some of them they will slay and persecute: 50. That the blood of all the prophets,

which hath been shed since the creation of the world, may be demanded from this

1432"Les sepulchres;" — "the sepulchers." 1433"Lesquels vos peres ont occis;" — "whom your fathers slew." 1434"Que vous consentez aux œuvres de vos peres;" — "that you consent to the actions of your fathers."

HARMONY OF THE EVANGELISTS

generation; 51. From the blood of Abel to the blood of Zechariah, who perished be-

tween the altar and the temple. Assuredly I tell you, That it shall be demanded from

this generation.

Luke 13:34-35

34. Jerusalem, Jerusalem, who slayest the prophets, and stonest those who are

sent to thee; how often would I have gathered thy children together, as a bird gath-

ereth its brood under its wings, and you would not! 35. Lo, your house is left to you

desolate. But I tell you, that you shall not see me, until the time come when you say

Blessed be he that cometh in the name of the Lord.

Luke 11:53-54

53. And while he was saying these things to them, the lawyers and Pharisees

began to press him closely, and cunningly to interrogate him about many things; 54.

Laying snares for him, and seeking to catch something out of his mouth, to accuse

him.

Matthew 23:29. For you build the sepulchers of the prophets. An unfounded

opinion is entertained by some, that the scribes are here reproved for superstition, in

foolishly honoring the deceased prophets by splendid sepulchers, as the Papists now

transfer the honor of God to departed saints, and even are so perverse as to adore

their images. They had not yet arrived at such a pitch of blindness and madness, and

therefore the design of Christ was different. The scribes endeavored to gain the favor

of the ignorant multitude, and indeed of all the Jews, by this additional hypocrisy,

that they cherished with reverence the memory of the prophets; for while in this

manner they pretended to maintain their doctrine, any one would have supposed

that they were faithful imitators of them, and very keen zealots for the worship of

God. It was a proposal, therefore, which was likely to prove highly acceptable, to

erect monuments for the prophets, because in this way religion might be said to be

drawn out of darkness, that it might receive the honor which it deserved. And yet

nothing was farther from their design than to restore doctrine, which might appear to

have been extinguished by the death of the prophets. But though they were not only

averse to the doctrine of the prophets, but most inveterate enemies to it, yet they

honored them—when dead—with sepulchers, as if they had made common cause

with them.

It is customary, indeed, with hypocrites thus to honor, after their death, good

teachers and holy ministers of God, whom they cannot endure while they are alive.

Nor does this arise merely from the common fault, which Horace thus describes: "We

hate virtue while it is in safety, but when it has been removed from our eyes, we seek

it with envy;" 1435 but as the ashes of the dead no longer give annoyance by harsh

and severe reproofs, they who are driven to madness by the living voices of those

men are not unwilling, by adoring them, to make an empty display of religion. It is

a hypocrisy which costs little to profess warm regard for those who are now silent. 1436 Thus each of the prophets, in his own age, was contemptuously rejected, and

wickedly tormented, by the Jews, and, in many instances, cruelly put to death; while

1435Virtutem incolumm odimus, Sublatam ex oculis quærimus invidi Lib. III. Carm. XXIV. 1436"Qui ne peuvent plus cier contre les vices;" — "who can no longer exclaim against vices."

JOHN CALVIN

posterity, though not a whit better than their fathers, pretended to venerate their

memory, instead of embracing their doctrine; for they too were actuated by equal

hostility towards their own teachers. 1437 As the world—not venturing altogether

to despise God, or at least to rise openly against him—contrives this stratagem of

adoring the shadow of God instead of God, so a similar game is played in reference

to the prophets.

A proof of this—far too striking—may be seen in Popery. Not satisfied with paying

just veneration to Apostles and Martyrs, they render to them divine worship, and

think that they cannot go too far in the honors which they heap upon them; and

yet, by their rage against believers, they show what sort of respect they would have

manifested towards Apostles and Martyrs, if they had been still alive to discharge

the same office which they anciently held. For why are they inflamed with such rage

against us, but because we desire that doctrine to be received, and to be successful,

which the Apostles and Martyrs sealed with their blood? While the holy servants of

God valued that doctrine more highly than their own life, would their life have been

spared by those who so outrageously persecute the doctrine? Let them adorn the

images of the saints as they may think fit, by perfumes, candles, flowers, and every

sort of gaudy ornament. If Peter were now alive, they would tear him in pieces; they

would stone Paul; and if Christ himself were still in the world, they would burn him

with a slow fire.

Our Lord, perceiving that the scribes and priests of his age were eager to obtain

the applause of the people, on the ground of their being devout worshippers of the

prophets, reproves them for deceit and mockery, because they not only reject, but

even cruelly persecute, the prophets that are now present, 1438 and whom God has

sent to them. But it is a display of base hypocrisy, and shameful impudence, to desire

to be thought religious on account of worshipping the dead, while they endeavor to

murder the living.

30. If we had been in the days of our fathers. Not without good reason did Christ

introduce this sentiment; for though he does not blame them for the conduct of

their fathers, and does not make it the chief ground of accusation that they are the

children of murderers: yet he takes a passing glance of their foolish boasting, in being

accustomed to glory in their ancestors, while they were descended from the bloody

enemies of God. The appeal may be thus stated: "You look upon the veneration

which you pay to the deceased prophets as some sort of expiation for the wickedness

of your fathers. Now then I have this to urge, that it is in vain for you to boast of

a sacred ancestry, since you are descended from wicked and ungodly parents. Go

now, and screen your crimes by the piety of those whose hands, you acknowledge,

were stained with innocent blood. But it is an additional and far more heinous crime,

that the sacrilegious fury of the fathers, which you condemn by raising sepulchers

for the dead, is imitated by you in the murder of the living."

1437"Car aussi ils ne traittoyent pas mieux ceux qui les enseignoient fidelement que leurs peres avoyent fait aux autres;" — "for they too acted no better towards those who taught them faithfully than their fathers had done to others."

1438"Et lesquels ils voyen devan leurs yeux tous les jours;" — "and whom they see before their eyes every day."

HARMONY OF THE EVANGELISTS

32. Do you then fill up the measure of your fathers. He at length concludes that

they are not, in this respect, degenerate from their fathers; as if he had said, "It is

not now that your nation begins to treat with cruelty the prophets of God; for this

is the ancient discipline, this is the custom handed down from the fathers, and, in

short, this way of acting is almost natural to you." And yet he does not bid them do

what they are doing, to put to death holy teachers, but states figuratively that they

have a hereditary right to rise against the servants of God, and that they must be

permitted to oppose religion, because in this way they fill up what is wanting in the

crimes of their fathers, and finish the web which they had begun. By these words

he not only pronounces themselves to be desperate, and incapable of being brought

to a sound mind, but warns simple people that there is no reason to wonder, if the

prophets of God are ill-treated by the children of murderers.

33. Offspring of vipers. After having demonstrated that the scribes are not only

base enemies of sound doctrine, and wicked corrupters of the worship of God, but

likewise deadly plagues of the Church, Christ, being about to close his discourse,

kindles into more vehement indignation against them; as it is necessary to shake off

by violence the flatteries in which hypocrites indulge, and to drag them, as it were,

to the judgment seat of God, that they may be filled with alarm. And yet Christ did

not keep them alone in his eye, but intended to strike terror into the whole people,

that all might guard against a similar destruction. How harsh and intolerable this

roughness of language must have been to these reverend instructors may easily be

inferred from the long period during which they had held a peaceful dominion, so that

no one dared to mutter against them. And there can be no doubt that many were

displeased with the great freedom and sharpness which Christ used, and, above all,

that he was looked upon as immoderate and outrageous in venturing to apply such

reproachful epithets to the order of the scribes; as many fastidious persons of the

present day cannot endure any harsh word to be spoken against the Popish clergy.

But as Christ had to deal with the worst of hypocrites, who not only were swelled with

proud contempt of God, and intoxicated with careless security, but had captivated

the multitude by their enchantments, he found it necessary to exclaim against them

with vehemence. He calls them serpents both in nature and in habits, and then

threatens them with a punishment, which it will be in vain for them to attempt to

escape, if they do not speedily repent.

34. Therefore, lo, I send to you. Luke introduces it in a still more emphatic man-

ner, Wherefore also the Wisdom of God hath said; which some commentators explain

thus: "I, who am the eternal Wisdom of God, declare this concerning you." But I am

more inclined to believe that, according to the ordinary custom of Scripture, God is

here represented as speaking in the person of his Wisdom; so that the meaning is,

*"God* foretold long ago, by the prophetic Spirit, what would happen with regard to

you." This sentence, I acknowledge, is nowhere to be found literally: but as God de-

nounces the incorrigible obstinacy of that people in many places of Scripture, Christ

draws up a kind of summary of them, and by this personification 1439 expresses

1439"En introduisant la Sapience de Dieu parlant;" — "by introducing the Wisdom of God as speaking."

JOHN CALVIN

more clearly what was the judgment of God as to the incurable wickedness of that

nation. For if those teachers would have no success, it might have appeared strange

that Christ should have desired them to weary themselves to no purpose. Men ar-

gue thus: "God labors in vain, when he sends his word to the reprobate, who, he

knows, will continue obstinate." And hypocrites, as if it were sufficient of itself to

have preachers of the heavenly doctrine continually with them, though they show

themselves to be disobedient, entertain the conviction that God is reconciled and

favorable to them, provided that the outward word be heard amongst them.

Thus the Jews fiercely boasted that, in comparison of other nations, they had al-

ways enjoyed the best prophets and teachers, and, as if they had deserved so great

an honor, they considered this to be an undoubted proof of their own excellence. 1440 To put down this foolish boasting, Christ not only affirms that they do not excel

other nations on the ground of having received from God distinguished prophets and

expounders of his Wisdom, but maintains that this ilk requited favor is a greater re-

proach, and will bring upon them a heavier condemnation, because the purpose of

God was different from what they supposed, namely, to render them more inexcus-

able, and to bring their wicked malice to the highest pitch; as if he had said, "Though

prophets have been appointed to you by heaven in close succession, it is idly and

foolishly that you claim this as an honor; for God had quite a different object in his

secret judgment, which was, to lay open, by an uninterrupted succession of gracious

invitations, your wicked obstinacy, and, on your being convicted of it, to involve the

children in the same condemnation with the fathers."

With regard to the words, the discourse as related by Matthew is defective, but

its meaning must be supplied from the words of Luke. The mention of scribes and

wise men along with prophets tends to magnify the grace of God; by which their

ingratitude becomes more apparent, since, though God left nothing undone for their

instruction, they made no proficiency. Instead of wise men and scribes, Luke men-

tions apostles, but the meaning is the same. This passage shows that God does not

always bestow salvation on men when he sends his word to them, but that he some-

times intends to have it proclaimed to the reprobate, who, he knows, will continue

obstinate, that it may be to them

the savior of death unto death, (2 Corinthians 2:16.)

The word of God, indeed, in itself and by its own nature, brings salvation, and

invites all men indiscriminately to the hope of eternal life; but as all are not inwardly

drawn, and as God does not pierce the ears of ally—in short, as they are not renewed

to repentance or bent to obedience, those who reject the word of God render it, by

their unbelief, deadly and destructive.

While God foresees that this will be the result, he purposely sends his prophets

to them, that he may involve the reprobate in severer condemnation, as is more

fully explained by Isaiah, (6:10.) This, I acknowledge, is very far from being agree-

able to the reason of the flesh, as we see that unholy despisers of God seize on it

as a plausible excuse for barking, that God, like some cruel tyrant, takes pleasure

1440"Comme un certain tesmoignage qu'ils estoyent gens de bien;" — "as an undoubted proof that they were good people."

HARMONY OF THE EVANGELISTS

in inflicting more severe punishment on men whom, without any expectation of ad-

vantage, he knowingly and willingly hardens more and more. But by such examples

God exercises the modesty of believers. Let us maintain such sobriety as to tremble

and adore what exceeds our senses. Those who say, that God's foreknowledge does

not hinder unbelievers from being saved, foolishly make use of an idle defense for

excusing God. I admit that the reprobate, in bringing death upon themselves, have

no intention of doing what God foresaw would happen, and therefore that the fault

of their perishing cannot be ascribed to His foreknowledge; but I assert that it is im-

proper to employ this sophistry in defending the justice of God, because it may be

immediately objected that it lies with God to make them repent, for the gift of faith

and repentance is in his power.

We shall next be met by this objection, What is the reason why God, by a fixed

and deliberate purpose, appoints the light of his word to blind men? When they have

been devoted to eternal death, why is he not satisfied with their simple ruin? and

why does he wish that they should perish twice or three times? There is nothing

left for us but to ascribe glory to the judgments of God, by exclaiming with Paul,

that they are a deep and unfathomable abyss, (Romans 11:33.) But it is asked, How

does he declare that the prophecies will turn to the destruction of the Jews, while his

adoption still continued to be in force towards that nation? I reply, As but a small

portion embraced the word by faith for salvation, this passage relates to the greater

number or the whole body; as Isaiah, after having predicted the general destruction

of the nation, is commanded

to seal the law of God among the disciples, (Isaiah 8:16.)

Let us know then that, wherever the Scripture denounces eternal death against

the Jews, it excepts a remnant, (Isaiah 1:9; Romans 11:5;) that is, those in whom the

Lord preserves some seed on account of his free election

35. That upon you may come. He not only takes away from them their false

boasting, but shows that they had received prophets for a totally different purpose,

that no age might be free from the criminality of wicked rebellion; for the pronoun

you embraces generally the whole nation from its very commencement. If it be

objected, that it is not consistent with the judgment of God that punishment should

be inflicted on the children for the sins of the parents, the answer is easy. Since they

are all involved in a wicked conspiracy, we ought not to think it strange if God, in

punishing all without reserve, make the punishment due to the fathers to fall upon

the children. Justly then is the whole nation — in whatever age individuals may have

lived — called to account, and likewise punished, for this unceasing contempt. For

as God, by an uninterrupted course of patience, has unceasingly contended with the

malice of the whole people, so the whole people is justly held guilty of the inflexible

obstinacy which continued to the very last; and as every age had conspired to put to

death its own prophets, so it is right that a general sentence should be pronounced

upon them, and that all the murders, which have been perpetrated with one consent,

should be avenged on all.

From the blood of Abel. Though Abel (Genesis 4:8) was not slain by the Jews,

yet the murder of Abel is imputed to them by Christ, because there is an affinity of

JOHN CALVIN

wickedness between them and Cain; otherwise there would have been no propriety

in saying that righteous blood had been shed by that nation from the beginning of

the world. Cain is therefore declared to be the head, and leader, and instigator of

the Jewish people, because, ever since they began to slay prophets, they succeeded

in the room of him whose imitators they were.

To the blood of Zechariah. He does not speak of Zechariah as the latest martyr;

for the Jews did not then put an end to the murder of the prophets, but, on the con-

trary, their insolence and madness increased from that period; and posterity, who

followed them, satiated themselves with the blood which their fathers only tasted.

Nor is it because his death was better known, though it is recorded in Scripture.

But there is another reason, which, though it deserves attention, has escaped the

notice of commentators; in consequence of which they have not only fallen into a

mistake, but have likewise involved their readers in a troublesome question. We

might suppose it to have arisen from forgetfulness on the part of Christ, that, while

he mentions one ancient murder, he passes by a prodigious slaughter which after-

wards took place under Manasseh. For until the Jews were carried to Babylon, their

wicked persecutions of holy men did not cease; and even while they were still under

affliction, we know with what cruelty and rage they pursued Jeremiah, (32:2.) But

our Lord on purpose abstains from reproaching them with recent murders, and se-

lects this murder, which was more ancient—which was also the commencement and

source of base licentiousness, and afterwards led them to break out into unbounded

cruelty—because it was more suitable to his design. For I have lately explained, that

his leading object was to show that this nation, as it did not desist from impiety, must

be held guilty of all the murders which had been perpetrated during a long period.

Not only, therefore, does he denounce the punishment of their present cruelty, but

says that they must be called to account for the murder of Zechariah, as if their own

hands had been imbrued in his blood.

There is no probability in the opinion of those who refer this passage to that

Zechariah who exhorted the people, after their return from the Babylonish captivity,

to build the temple, (Zechariah 8:9,) and whose prophecies are still in existence. For

though the title of the book informs us that he was the son of Barachiah, (Zechariah

1:1,) yet we nowhere read that he was slain; and it is, forced exposition to say, that

he was slain during the period that intervened between the building of the altar and

of the temple. But as to the other Zechariah, son of Jehoiada, the sacred history

relates what agrees perfectly with this passage; that when true religion had fallen

into decay, after the death of his father, through the wicked revolt of the king and of

the people, the Spirit of God came upon him, to reprove severely the public idolatry,

and that on this account he was stoned in the porch of the temple, (2 Chronicles

24:20, 21.) There is no absurdity in supposing that his father Jehoiada received, in

token of respect, the surname of Barachiah, because, having throughout his whole

life defended the true worship, he might justly be pronounced to be the Blessed of

God. But whether Jehoiada had two names, or whether (as Jerome thinks) there is a

mistake in the word, there can be no doubt as to the fact, that Christ refers to that

impious stoning of Zechariah which is recorded in 2 Chronicles 24:21, 22

HARMONY OF THE EVANGELISTS

Whom you slew between the temple and the altar. The crime is rendered still more

heinous by the circumstance of the place, since they did not revere the sacredness

of the temple. Here the temple is put for the outer court, as in other passages. Near

it was the altar of burnt offerings, (1 Kings 8:64; 18:30,) so that the priest offered the

sacrifices in presence of the people. It is evident, therefore, that there must have

been furious rage, when the sight of the altar and of the temple could not restrain

the Jews from profaning that sacred place by a detestable murder.

37. Jerusalem, Jerusalem. By these words, Christ shows more clearly what good

reason he had for indignation, that Jerusalem, which God had chosen to be his sacred,

and — as we might say — heavenly abode, not only had shown itself to be unworthy

of so great an honor, but, as if it had been a den of robbers, (Jeremiah 7:11,) had

been long accustomed to suck the blood of the prophets. Christ therefore utters a

pathetic exclamation at a sight so monstrous, as that the holy city of God should

have arrived at such a pitch of madness, that it had long endeavored to extinguish

the saving doctrine of God by shedding the blood of the prophets. This is also implied

in the repetition of the name, because impiety so monstrous and incredible deserves

no ordinary detestation.

Thou who killest the prophets. Christ does not reproach them with merely one or

another murder, but says that this custom was so deeply rooted, that the city did

not care to slay every one of the prophets that were sent to it. For the participle,

({ἀποκτείνουσα} {τοὺς} {προφήτας}), (killing the prophets,) is put for an epithet;

as if Christ had said, "Thou who oughtest to have been a faithful guardian of the word

of God, a teacher of heavenly wisdom, the light of the world, the fountain of sound

doctrine, the seat of divine worship, a pattern of faith and obedience, art a murderer

of the prophets, so that thou hast acquired a certain habit of sucking their blood." 1441 Hence it is evident, that they who had so basely profaned the sanctuary of God

deserved every kind of reproaches. Yet Christ had likewise the intention to obviate

the scandal which soon after arose, that believers, when they saw him basely put to

death at Jerusalem, might not be confounded by the novelty of such an exhibition.

For by these words they were already warned that it was not wonderful if a city, which

had been accustomed to strangle or stone the prophets, should cruelly put to death

its own Redeemer. This shows us what value we should attach to places. There never

certainly was a city in the world on which God bestowed such magnificent titles, or

such distinguished honor; and yet we see how deeply it was sunk by its ingratitude.

Let the Pope now compare the abode of his robbery with that holy city; what will

he find worthy of equal honor? His hired flatterers boast to us that the faith flourished

there in ancient times. But admitting this to be true, if it is evident that it has now, by

wicked rebellion, revolted from Christ, and is full of innumerable deeds of sacrilege,

what folly is it in them to maintain that the honor of primacy belongs to it? Let us,

on the contrary, learn from this memorable example, that when any place has been

exalted by uncommon instances of the favor of God, and thus has been removed

from the ordinary rank, if it degenerate, it will not only be stripped of its ornaments,

1441"En sorte que tu est toute accoustoumee a humer leur sang, sans en faire conscience;" — "so that thou art quite accustomed to suck their blood, without any scruple of conscience."

JOHN CALVIN

but will become so much the more hateful and detestable, because it has basely

profaned the glow of God by staining the beauty of his favors.

How often would I have gathered together thy children. This is expressive of

indignation rather than of compassion. The city itself, indeed, over which he had

lately wept, (Luke 19:41,) is still an object of his compassion; but towards the scribes,

who were the authors of its destruction, he uses harshness and severity, as they

deserved. And yet he does not spare the rest, who were all guilty of approving

and partaking of the same crime, but, including all in the same condemnation, he

inveighs chiefly against the leaders themselves, who were the cause of all the evils.

We must now observe the vehemence of the discourse. If in Jerusalem the grace of

God had been merely rejected, there would have been inexcusable ingratitude; but

since God attempted to draw the Jews to himself by mild and gentle methods, and

gained nothing by such kindness, the criminality of such haughty disdain was far

more aggravated. There was likewise added unconquerable obstinacy; for not once

and again did God wish to gather them together, but, by constant and uninterrupted

advances, he sent to them the prophets, one after another, almost all of whom were

rejected by the great body of the people.

As a hen collecteth her brood under her wings. We now perceive the reason why

Christ, speaking in the person of God, compares himself to a hen. It is to inflict deeper

disgrace on this wicked nation, which had treated with disdain invitations so gentle,

and proceeding from more than maternal kindness. It is an amazing and unparalleled

instance of love, that he did not disdain to stoop to those blandishments, by which

he might tame rebels into subjection. A reproof nearly similar is employed by Moses,

that God, like

an eagle with outspread wings, (Deuteronomy 32:11,)

embraced that people. And though in more than one way God spread out his

wings to cherish that people, yet this form of expression is applied by Christ, in a pe-

culiar manner, to one class, namely, that prophets were sent to gather together the

wandering and dispersed into the bosom of God. By this he means that, whenever

the word of God is exhibited to us, he opens his bosom to us with maternal kindness,

and, not satisfied with this, condescends to the humble affection of a hen watching

over her chickens. Hence it follows, that our obstinacy is truly monstrous, if we do

not permit him to gather us together. And, indeed, if we consider, on the one hand,

the dreadful majesty of God, and, on the other, our mean and low condition, we

cannot but be ashamed and astonished at such amazing goodness. For what object

can God have in view in abasing himself so low on our account? When he compares

himself to a mother, he descends very far below his glory; how much more when he

takes the form of a hen, and deigns to treat us as his chickens?

Besides, if this charge was justly brought against the ancient people, who lived

under the Law, it is far more applicable to us. For though the statement—which I

quoted a little ago from Moses—was always true, and though the complaints which

we find in Isaiah are just, that

in vain did God spread out his hands every day to embrace a hard-hearted and

rebellious people, (Isaiah 65:2)

HARMONY OF THE EVANGELISTS

that, though he rose up early, (Jeremiah 7:13) he gained nothing by his incessant

care of them; yet now, with far greater familiarity and kindness, he invites us to

himself by his Son. And, therefore, whenever he exhibits to us the doctrine of the

Gospel, dreadful vengeance awaits us, if we do not quietly hide ourselves under his

wings, by which he is ready to receive and shelter us. Christ teaches us, at the same

time, that all enjoy safety and rest who, by the obedience of faith, are gathered

together to God; because under his wings they have an impregnable refuge. 1442

We must attend likewise to the other part of this accusation, that God, notwith-

standing the obstinate rebellion of his ancient people, was not all at once so much

offended by it, as to lay aside a father's love and a mother's anxiety, since he did

not cease to send prophets after prophets in uninterrupted succession; as in our own

day, though he has experienced a marvelous depravity in the world, he still contin-

ues to dispense his grace. But these words contain still deeper instruction, namely,

that the Jews, as soon as the Lord gathered them together, immediately left him.

Hence came dispersions so frequent, that they scarcely remained at rest for a single

moment under the wings of God, as we see in the present day a certain wildness in

the world, which has indeed existed in all ages; and, therefore, it is necessary that

God should recall to himself those who are wandering and going astray. But this is

the crowning point of desperate and final depravity, when men obstinately reject the

goodness of God, and refuse to come under his wings.

I said formerly that Christ speaks here in the person of God, and my meaning is,

that this discourse belongs properly to his eternal Godhead; for he does not now

speak of what he began to do since he was manifested in the flesh, (1 Timothy

3:16,) but of the care which he exercised about the salvation of his people from the

beginning. Now we know that the Church was governed by God in such a manner

that Christ, as the Eternal Wisdom of God, presided over it. In this sense Paul says,

not that God the Father was tempted in the wilderness, but that Christ himself was

tempted, 1443 (1 Corinthians 10:9.)

Again, when the sophists seize on this passage, to prove free will, and to set aside

the secret predestination of God, the answer is easy. "God wills to gather all men,"

say they; "and therefore all are at liberty to come, and their will does not depend

on the election of God." I reply: The will of God, which is here mentioned, must be

judged from the result. For since by his word he calls all men indiscriminately to

salvation, and since the end of preaching is, that all should betake themselves to his

guardianship and protection, it may justly be said that he wills to gather all to himself.

It is not, therefore, the secret purpose of God, but his will, which is manifested by

the nature of the word, that is here described; for, undoubtedly, whomsoever he

efficaciously wills to gather, he inwardly draws by his Spirit, and does not merely

invite by the outward voice of man.

If it be objected, that it is absurd to suppose the existence of two wills in God, I

1442"Un refuge quine peut faillir, et contre lequel il n'y a point de puissance qui ait lieu;" — "a refuge which cannot fail, and against which no power can succeed."

1443"Mais que Christ luy-mesme a esté tenté au desert par le peuple deliveré d'Egypte;" — "but that Christ himself was tempted in the wildrness by the people that had been delivered from Egypt."

JOHN CALVIN

reply, we fully believe that his will is simple and one; but as our minds do not fathom

the deep abyss of secret election, in accommodation to the capacity of our weakness,

the will of God is exhibited to us in two ways. And I am astonished at the obstinacy

of some people, who, when in many passages of Scripture they meet with that figure

of speech 1444 ({ἀνθρωποπάθεια}) which attributes to God human feelings, take no

offense, but in this case alone refuse to admit it. But as I have elsewhere treated

this subject fully, that I may not be unnecessarily tedious, I only state briefly that,

whenever the doctrine, which is the standard of union, 1445 is brought forward, God

wills to gather all, that all who do not come may be inexcusable.

And you would not. This may be supposed to refer to the whole nation, as well

as to the scribes; but I rather interpret it in reference to the latter, by whom the

gathering together, 1446 was chiefly prevented. For it was against them that Christ

inveighed throughout the whole of the passage; and now, after having addressed

Jerusalem in the singular number, it appears not without reason that he immediately

used the plural number. There is an emphatic contrast between God's willing and

their not willing; 1447 for it expresses the diabolical rage of men, who do not hesitate

to contradict God.

38 Lo, your house is left to you desolate. He threatens the destruction of the

temple, and the dissolution of the whole frame of civil government. Though they

were disfigured by irreligion, crimes, and every kind of infamy, yet they were so

blinded by a foolish confidence in the temple, and its outward service, that they

thought that God was bound to them; and this was the shield which they had always

at hand: "What? Could God depart from that place which he has chosen to be his

only habitation in the world? And since he dwells in the midst of us, we must one

day be restored." In short, they looked upon the temple as their invincible fortress,

as if they dwelt in the bosom of God. But Christ maintains that it is in vain for them

to boast of the presence of God, whom they had driven away by their crimes, and,

by calling it their house, (lo, your house is left to you,) he indirectly intimates to

them that it is no longer the house of God. The temple had indeed been built on the

condition, that at the coming of Christ it would cease to be the abode and residence

of Deity; but it would have remained as a remarkable demonstration of the continued

grace of God, if its destruction had not been occasioned by the wickedness of the

people. It was therefore a dreadful vengeance of God, that the place which Himself

had so magnificently adorned was not only forsaken by Him, and ordered to be razed

to the foundation, but consigned to the lowest infamy to the end of the world. Let

the Romanists now go, and let them proceed, in opposition to the will of God, to build

their Tower of Babylon, while they see that the temple of God, which had been built

by his authority and at his command, was laid low on account of the crimes of the

1444"Anthropopathie; c'est, quand Dieu s'attribue des affections semblables à celles des hommes, comme quand il dit (Genesis 6:6) qu'il s'est repenti d'avoir fait l'homme; et semblables passages." — "Anthropopathy; that is, when God ascribes to himself feelings similar to those of men, as when he says (Genesis 6:6) that he repented of having made man; and similar passages."

1445"De vraye union;" — "of true union." 1446"Ce rassemblement et ceste reunion;" — "this gathering together and this union." 1447"Quand ildit, Dieu a voulu, vous ne l'avez point voulu;" — "when he says, God would, you would not."

HARMONY OF THE EVANGELISTS

people.

39. For I tell you. He confirms what he had said about the approaching vengeance

of God, by saying that the only method of avoiding destruction will be taken from

them. For that was the accepted time, the day of salvation, (Isaiah 49:8; 2 Corinthi-

ans 6:2,) so long as that very person who had come to be their Redeemer, attested

and proclaimed the redemption which he had brought. But at his departure, as at

the setting of the sun, the light of life vanished; and therefore this dreadful calamity,

which he threatens, must of necessity fall upon them.

Until you say. We come now to inquire what period is denoted by this phrase.

Some restrict it to the last day of judgment. Others think that it is a prediction,

which was soon afterwards fulfilled, when some of the Jews humbly adored Christ.

But I do not approve of either of these interpretations. And I am certainly astonished

that learned men should have stumbled at so small an obstacle, by taking great pains

to inquire how unbelievers can say concerning Christ, Blessed be he that cometh in

the name of the Lord; for he does not declare what they will be, but what he himself

will do. And even the adverb until extends no farther than to the time which goes

before. Joseph did not know his wife until she brought forth Christ, (Matthew 1:25.)

By these words Scripture does not mean, that after Christ had been born they lived

together as husband and wife, but only shows that Mary, before the birth of her son,

was a virgin that had not known man.

So then the true meaning of the present passage, in my opinion, is this: "Hitherto*

I have lived among you in humility and kindness, and have discharged the office of

a teacher; and now having finished the course of my calling, I shall depart, and it

will not be possible for you any longer to enjoy my presence, but him whom you now

despise as a Redeemer and a minister of salvation, you will find to be your Judge."

In this manner the passage agrees with the words of Zechariah, They shall look on

him whom they pierced,* (Zechariah 12:10; John 19:37.) But Christ appears also to

make an indirect allusion to their vain hypocrisy, because, as if they ardently longed

for the promised salvation, they sung daily the words of the psalm,

Blessed be he that cometh in the name of the Lord,

(Psalm 118:26;)

while they treated with scorn the Redeemer that was offered to them. In short,

he declares that he will not come to them until, trembling at the sight of his dreadful

majesty, they shall exclaim—when it is too late—that truly he is the Son of God. And

this threatening is addressed to all despisers of the Gospel, more especially to those

who falsely profess his name, while they reject his doctrine; for they will one day

acknowledge that they cannot escape the hands of him whom they now mock by

their hypocritical pretensions. For the same song is now sung by the Papists, who,

after all, care nothing about Christ, until, armed with vengeance, he ascends his

tribunal. We are also reminded, that so long as Christ exhibits himself to us in the

name of the Father as the herald of salvation and Mediator, we ought not only to

honor him with our lips, but sincerely to wish that he would make us and the whole

world subject to himself.

Luke 11:53. And while he was saying these things to them. I have formerly

JOHN CALVIN

mentioned that the preceding sentences were not inserted by Luke in their proper

place. For while he was relating that Christ at a dinner reproved the scribes, he in-

troduced also the latest discourses by which, a little before his death, he reproved

their wicked courses; and in like manner, the reproof which we have just now exam-

ined is inserted by Luke, in connection with a different narrative. If any one prefer to

follow the opinion of those who conjecture that Christ repeated the same discourses

on various occasions, I have no great objection. After pronouncing the curses which

have been now explained, he concludes by saying that all the scribes became more

inveterate against Christ, so that they did not cease to entrap him by ensnaring

questions; which ought to be referred to the conversation held at the table, rather

than to his latest discourse. But I have not thought it a matter of great importance

to be very exact about the time — a matter which the Evangelist has disregarded.

Mark 12:41-44; Luke 21:1-4

MARK 12:41-44; LUKE 21:1-4

Mark 12:41-44

Luke 21:1-4

41. And while Jesus was sitting opposite to the treasury, he perceived how the

multitude threw money into the treasury, and many rich persons put in much. 42.

And a poor widow came, and threw in two mites, which make a farthing. 43. And

having called his disciples to him, he said, Verily I say to you, that this poor widow

hath thrown in more than all who have thrown into the treasury: 44. For they all

have thrown in out of their abundance; but she out of her poverty hath thrown in all

that she had, all her living. 1448

1. And, lifting up his eyes, he saw those rich men who were throwing their gifts

into the treasury. 2. And he saw also a certain poor widow throwing into it two mites.

3. And he said, Verily I say to you, that this poor widow hath thrown in more than

all: 4. For all these, out of their abundance, have thrown into the offering of God;

but she out of her poverty hath thrown in all the living which she had. 1449

Mark 12:43. Verily I say to you. This reply of Christ contains a highly useful

doctrine that whatever men offer to God ought to be estimated not by its apparent

value, 1450 but only by the feeling of the heart, and that the holy affection of him

who according to his small means, offers to God the little that he has, is more worthy

of esteem than that of him who offers a hundred times more out of his abundance.

In two ways this doctrine is useful, for the poor who appear not to have the power

of doing good, are encouraged by our Lord not to hesitate to express their affection

cheerfully out of their slender means; for if they consecrate themselves, their offer-

ing, which appears to be mean and worthless, will not be less valuable than if they

had presented all the treasures of Crœsus. 1451 On the other hand, those who pos-

1448"Toute sa substance;" — "all her substance." 1449"Tout le vivre, ou bien, qu'elle avoit;" — "all the living, or wealth, that she had." 1450"Selon le prix qu'il vaut au monde;" — "according to the price at which it is estimated by the world."

1451"De Crœsus, lequel on dit avoir esté si riche;" — "of Crœsus, who is said to have been so rich." — The allusion is to Crœsus, King of Lydia, whose vast wealth was a proverb among the Greeks and Romans. — Ed.

JOHN CALVIN

sess greater abundance, and who have received from God larger communications,

are reminded that it is not enough if in the amount of their beneficence they greatly

surpass the poor and common people; because it is of less value in the sight of God

that a rich man, out of a vast heap, should bestow a moderate sum, than that a poor

man, by giving very little, should exhaust his store. This widow must have been a

person of no ordinary piety, who, rather than come empty into the presence of God,

chose to part with her own living. And our Lord applauds this sincerity, because, for-

getting herself, she wished to testify that she and all that she possessed belonged to

God. In like manner, the chief sacrifice which God requires from us is self-denial. As

to the sacred offerings, it is probable that they were not at that time applied prop-

erly, or to lawful purposes; but as the service of the Law was still in force, Christ

does not reject them. And certainly the abuses of men could not prevent the sincere

worshippers of God from doing what was holy, and in accordance with the command

of God, when they offered for sacrifices and other pious uses.

Matthew 24:1-8; Mark 13:1-8; Luke 21:5-11

MATTHEW 24:1-8; MARK 13:1-8; LUKE 21:5-11

Matthew 24:1-8

Mark 13:1-8

Luke 21:5-11

1. And Jesus went out, and departed from the temple, and his disciples came to

him, to point out to him the buildings of the temple. 2. And Jesus said to them, Do

you not see all these things? Verily I say to you, There shall not be left one stone

upon another that shall not be thrown down. 3. And while he was sitting on the

mountain of Olives, the disciples came to him privately, saying, Tell us, when will

these things be? and what is the sign of thy coming, and of the end of the world? 4.

And Jesus answering said to them, Take heed that no man deceive you. 5. For many

will come in my name, saying, I am Christ, and will deceive many. 6. For you will hear

of wars and rumors of wars; see that you be not troubled; for all these things must

happen, but the end is not yet. 7. For nation will rise against nation, and kingdom

against kingdom, and there will be pestilences, and famines, and earthquakes in

various places. 8. But all these things are the beginnings of sorrows.

1. And while he was going out of the temple, one of his disciples saith to him,

Master, see what stones and what buildings! 2. And Jesus answering saith to him,

Seest thou these vast, buildings? There shall not be left one stone upon another

that shall not be thrown down. 3. And while he was sitting on the mountain of

Olives, opposite to the temple, Peter, and James, and John, and Andrew, asked him

privately, 4. Tell us, when will these things be, and what is the sign when all these

things shall be accomplished? 5. And Jesus answering began to say to them, Take

heed that no man deceive you. 6. For many will come in my name, saying, I am

Christ, and will deceive many. 7. And when you shall hear of wars and rumors of

wars, be not troubled; for these things must be, but the end is not yet. 8. For nation

will rise against nation, and kingdom against kingdom; and there will be earthquakes

in various places. These things are the beginnings of sorrows.

5. And while some were saying concerning the temple, that it was adorned with

beautiful stones and gifts, he said, 6. The days will come, when of those things

JOHN CALVIN

which you see there shall not be left one stone upon another which shall not be

thrown down. 7. And they asked him, saying, Master, when shall these things be?

and what is the sign when those things shall begin to take place? 8. And he said,

Take heed that you be not deceived; for many will come in my name, saying, It is I;

and the time approaches: do not therefore follow them. 9. But when you shall hear

of wars and seditions, be not terrified: for these things must first take place; but

the end is not immediately. 1452 10. Then he said to them, Nation will rise against

nation, and kingdom against kingdom; 11. And there will be great earthquakes in

various places, and famines, and pestilences; and there will be frightful appearances

and great signs from heaven.

Matthew 24:1. And Jesus went out. The disciples undoubtedly perceived that

Christ was paying, as it were, his last adieu to the temple. It remained, therefor that

he should erect a new temple far more magnificent, and that he should produce a

more flourishing condition of the kingdom, as had been foretold by the Prophets;

for he had nothing to do with that temple, in which every thing was opposed to

him. But again, the disciples could not believe that the magnificent splendor of

the temple would give way to Christ. And it ought to be carefully observed that,

owing to the prodigious costliness of the temple, their eyes were so dazzled by the

splendor of its present aspect, that they could scarcely entertain the hope that the

kingdom of Christ would arise. They do not, indeed, in express terms acknowledge

their hesitation, but they tacitly throw out a suggestion of it, when they allege, in

opposition to Christ, the mass of stones which must be got out of the way, and which

must indeed be utterly laid low if he intended to reign. Many simple persons of our

own day are carried away by a similar admiration of Popery; for, perceiving it to be

supported by very great wealth and by immense power, they are filled with absolute

amazement, so as to despise a Church of mean and slovenly aspect. Many even

think that we are mad in laboring to effect its destruction, as if this were nothing less

than an attempt to draw down the sun out of heaven. And yet, there is no reason

to wonder that a spectacle so imposing held the disciples of Christ in astonishment;

for how great expense that building cost Herod, may be concluded from the single

fact, that he kept ten thousand workmen employed on it for eight successive years.

Nor is it without reason that they admire the stones which, Josephus tells us, were

superlatively beautiful, and were fifteen 1453 cubits in length, twelve in height, and

eight in breadth. Besides, so great was the reverence entertained for the temple

even in remote districts, that scarcely any person would venture to suppose that it

could ever be destroyed.

2. Verily I say to you. As the vast size and wealth of the temple, like a veil hung

before the eyes of the disciples, did not permit them to elevate their faith to the true

reign of Christ, which was still future, so he affirms with an oath, that those things

which occupy their attention will quickly perish. This prediction of the destruction

of the temple, therefore, opened up a path for the ignorant and weak. 1454 Now,

1452"La fin ne sera point si tost;" — "the end will not be so soon." 1453Instead of fifteen, Josephus states the length of each of the stones to have been twenty-five cubits, (Ant. XV. xi. 3) — Ed.

1454"Afin qu'ils ne trouvassent aucun destourbier de ce costé-la;" — "that they might not find

HARMONY OF THE EVANGELISTS

though it was advantageous that the temple should be destroyed, lest its services

and shadows might exercise an undue influence on the Jews, who were already too

much attached to earthly elements, yet the chief reason was, that God determined,

by this dreadful example, to take vengeance on that nation, for having rejected

his Son, and despised the grace which was brought by him. And, therefore, this

threatening must have intimidated the disciples from taking part with a rebellious

people; as the punishments which Scripture denounces against the wicked ought

now to deter us from those crimes which provoke the wrath of God. Every thing that

it tells us, even about the fading and transitory aspect of the world, ought to correct

the vanity of our senses, which too eagerly follow pomp, and luxury, and pleasure.

But more especially, what it declares respecting the fearful destruction of Antichrist

and his followers, ought to remove every obstacle which hinders us from pursuing

the right course of faith.

3. And while he was sitting. Mark mentions four disciples, Peter, James, John,

and Andrew But neither he nor Luke states the matter so fully as Matthew; for they

only say that the disciples inquired about the time of the destruction of the temple,

and — as it was a thing difficult to be believed — what outward sign of it God would

give from heaven. Matthew tells us that they inquired about the time of Christ's

coming, and of the end of the world. But it must be observed that, having believed

from their infancy that the temple would stand till the end of time, and having this

opinion deeply rooted in their minds, they did not suppose that, while the building

of the world stood, the temple could fall to ruins. Accordingly, as soon as Christ said

that the temple would be destroyed, their thoughts immediately turned to the end of

the world; and—as one error leads to another—having been convinced that, as soon

as the reign of Christ should commence, they would be in every respect happy, they

leave warfare out of the account, and fly all at once to a triumph. They associate

the coming of Christ and the end of the world as things inseparable from each other;

and by the end of the world they mean the restoration of all things, so that nothing

may be wanting to complete the happiness of the godly.

We now perceive that they leap at once to various questions, because they had

given way to these foolish imaginations, that the temple could not fall without shak-

ing the whole world; that the termination of the shadows of the Law, and of the whole

world, would be the same; that it would be immediately followed by the exhibition of

the glory of Christ's kingdom, which would make the children of God perfectly happy;

that a visible renovation of the world was at hand, which would instantly bring order

out of a state of confusion. But above all, a foolish hope which they entertained, as

to the immediate reign of Christ, drove them to hasten to the attainment of happi-

ness and rest, without attending to the means. Just as, when they see that Christ is

risen from the dead, (Acts 1:6,) they rush forward to grasp at that happiness, which

is laid up for us in heaven, and which must be attained through faith and patience.

Now though our condition is different, because we have not been educated among

the shadows of the Law, so as to be infatuated by that superstition of an earthly king-

dom of Christ, yet scarcely one person in a hundred is to be found who does not labor

any impediment in that respect.

JOHN CALVIN

under a very similar disease. For since all men naturally shrink from annoyances,

combats, and every kind of cross, the dislike of these things urges them, without

moderation and without hope, to rush forward unseasonably to the fruit of hope.

Thus no man wishes to sow the seed, but all wish to reap the harvest before the

season arrives. To return to the disciples, they had indeed formed in their minds

some good seed of faith, but they do not wait till it arrive at maturity; and holding,

at the same time, erroneous views, they confound the perfection of Christ's reign

with the commencement of it, and wish to enjoy on earth what they ought to seek

for in heaven.

4. And Jesus answering said to them. They received an answer very different

from what they had expected; for whereas they were eager for a triumph, as if they

had already finished their warfare, Christ exhorts them to long patience. As if he

had said, "You wish to seize the prize at the very outset, but you must first finish

the course. You would draw down to earth the kingdom of God, which no man can

obtain till he ascend to heaven." Now while this chapter contains admonitions highly

useful for regulating the course of our life, we see that, by a wonderful purpose of

God, the mistake into which the apostles fell is made to turn to our advantage. The

amount of the present instruction is, that the preaching of the Gospel is like sowing

the seed, and therefore we ought to wait patiently for the time of reaping; and that

it arises from improper delicacy or effeminacy, if we lose courage on account of the

frost, or snow, or clouds of winter or other unpleasant seasons.

Take heed lest any man deceive you. There are two charges which Christ expressly

gives to the disciples, to beware of false teachers, and not to be terrified by scandals.

By these words he gives warning that his Church, so long as its pilgrimage in the

world shall last, will be exposed to these evils. But they might be apt to think that

this was inconsistent, since the prophets gave a widely different description of the

future reign of Christ. Isaiah predicts that all will then be taught of God, (54:13.) The

words of God are:

I will pour out my Spirit on all flesh;

and your sons and your daughters shall prophesy;

your young men shall see visions, and your old men shall dream dreams,

(Joel 2:28.)

A still more abundant light of understanding is promised by Jeremiah.

No longer shall any man teach his neighbor, nor a man his brother, saying, Know

the Lord; for all shall know me from the least to the greatest, (Jeremiah 31:34.)

And, therefore, we need not wonder if the Jews expected, that when the Sun of

righteousness had arisen, as Malachi (4:2) had predicted, they would be entirely free

from every cloud of error. Hence, also, the woman of Samaria said,

When the Messiah cometh, he will teach us all things,

(John 4:25.)

Now we know what splendid promises of peace, righteousness, joy, and abun-

dance of all blessings, are to be found everywhere in Scripture. We need not, there-

fore, wonder if they expected that, at the coming of Christ, they would be delivered

from commotions of war, from extortions and every kind of injustice, and, in short,

HARMONY OF THE EVANGELISTS

from famine and pestilence.

But Christ warns them, that false teachers will henceforth give no less annoyance

to the godly than false prophets gave to the ancient people; and that disturbances

will be not less frequent under the Gospel than they formerly were under the Law.

Not that those prophecies which I have just mentioned will fail to be accomplished,

but because the full accomplishment of them does not immediately appear in one

day; for it is enough that believers now obtain a taste of those blessings, so as to

cherish the hope of the full enjoyment of them at a future period. And, therefore,

they were greatly mistaken, who wished to hay at the commencement of the Gospel,

an immediate and perfect exhibition of those things which we see accomplished from

day to day. Besides, that happiness which the prophets ascribe to the reign of Christ,

though it cannot be altogether annihilated by the depravity of man, is retarded or

delayed by it. It is true that the Lord, in contending with the malice of men, opens up

a way for his blessings through every obstacle; and, indeed, it would be unreasonable

to suppose that what is founded on the undeserved goodness of God, and does not

depend on the will of man, should be set aside through their fault.

Yet, that they may receive some punishment for their ingratitude he drops upon

them in small measure his favors, which would otherwise flow on them in the richest

abundance. Hence arises a labyrinth of evils, through which believers wander all

their life, though they are pursuing the straight road to salvation, having Christ for

their guide, who holds out to them the torch of his Gospel. Hence arises a multitude

of combats, so that they have a hard warfare, though there is no danger of their

being vanquished. Hence arise disturbances so numerous and so sudden, that they

are kept in perpetual uneasiness, though, resting on Christ, they remain firm to the

end. And since Christ enjoins his disciples to beware of impostures, let us know that

the means of defense will not be wanting, provided that they are not wanting to

themselves. 1455 And therefore, whatever arts Satan may employ, let us entertain

no doubt that we shall be safe from them, if every one of us keep diligent watch on

his own station.

5. For many shall come in my name. He does not as yet speak generally of

false and perverse doctrines, but refers to one class which was sort of introduction

to all errors, by which Satan has attempted, in various ways, to corrupt the pure

doctrine of the Gospel. For shortly after Christ's resurrection, there arose impostors,

every one of whom professed to be the Christ. And as the true Redeemer had not

only been removed from the world, but oppressed by the ignominy of the cross,

and yet the minds of all were excited by the hope and inflamed with the desire of

redemption, those men had in their power a plausible opportunity of deceiving. Nor

can it be doubted, that God permitted such reveries to impose on the Jews, who

had so basely rejected his Son. Though those mad attempts speedily disappeared,

yet God determined that disturbances of this kind should arise among the Jews;

first, that they might be exposed to infamy and hatred; secondly, that they might

altogether abandon the hope of salvation; and, lastly, that having been so frequently

1455"Pourveu qu'ils soyent songneux à en user;" — "provided that they are careful to use them."

JOHN CALVIN

disappointed, they might rush to their destruction with brutal stupidity. For when the

world turned away from the Son of God, to whom it belonged to collect them into holy

union, it was right that it should be driven hither and thither by tempests; and by

the same vengeance of God it was brought about, that more were carried away by a

foolish credulity, than were brought by a right faith to obey God. This circumstance,

too, was expressly stated by Christ, that believers might not faint at perceiving the

crowd of madmen; for we know how prone we are to follow a multitude, especially

when we are few in number.

6 For you will hear of wars and rumors of wars. He describes here those com-

motions only which arose in Judea, for we shall find him soon afterwards saying that

the flame will spread much wider. As he had formerly enjoined them to beware lest

any man deceived them, so now he bids them meet with courage rumors of wars

and wars themselves; for they would be in danger of giving way when surrounded

by calamities, especially if they had promised to themselves ease and pleasure.

For all these things must take place. He adds this, not for the purpose of assigning

a reason, but of warning them that none of these things happened accidentally, or

without the providence of God, that they may not uselessly kick against the spur;

for nothing has a more powerful efficacy to bring us into subjection, than when we

acknowledge that those things which appear to be confused are regulated by the

good pleasure of God. True, indeed, God himself never wants proper causes and the

best reasons for allowing the world to be disturbed; but as believers ought to acqui-

esce in his mere good pleasure, Christ reckoned it enough to exhort the disciples to

prepare their minds for endurance, and to remain firm, because such is the will of

God.

But the end is not yet. He now states in plainer terms the threatening which I have

already mentioned, that those events which were in themselves truly distressing

would be only a sort of preparation for greater calamities; because, when the flame of

war has been kindled in Judea, it will spread more widely; for ever since the doctrine

of the Gospel was published, a similar ingratitude prevailing among other nations has

aroused the wrath of God against them. Hence it happened that, having broken the

bond of peace with God, they tore themselves by mutual contentions; having refused

to obey the government of God, they yielded to the violence of their enemies; not

having permitted themselves to be reconciled to God, they broke out into quarrels

with one another; in short, having shut themselves out from the heavenly salvation,

they raged against each other, and filled the earth with murders. Knowing how

obstinate the malice of the world would be, he again adds,

8. But all these things are the beginnings of sorrows. Not that believers, who

always have abundant consolations in calamities, should consume themselves with

grief, but that they should lay their account with a long exercise of patience. Luke

adds likewise earthquakes, and signs from heaven, with respect to which, though

we have no authentic history of them, yet it is enough that they were predicted by

Christ. The reader will find the rest in Josephus, (Wars of the Jews, VI. 5:3.)

Matthew 24:9-14; Mark 13:9-13; Luke 21:12-19

MATTHEW 24:9-14; MARK 13:9-13; LUKE 21:12-19

Matthew 24:9-14

Mark 13:9-13

Luke 21:12-19

9. Then will they deliver you up to be afflicted, and will kill you; and you will be

hated by all nations on account of my name. 10. And then will many be offended,

and will deliver up one another, and will hate one another. 11. And many false

prophets will arise, and will deceive many. 12. And because iniquity will abound, the

love of many will be cooled. 13. But he who shall persevere to the end will be saved.

14. And this gospel of the kingdom will be preached throughout the whole world for

a testimony to all nations; and then the end will come.

9. But take heed to yourselves; for they will deliver you up to councils and syn-

agogues; you will be scourged and will be brought before rulers and kings on my

account, for a testimony to them. 10. And the gospel must first be preached among

all nations. 11. And when they shall lead you away to deliver you up, do not think

beforehand what you shall say, nor premeditate, but whatever shall be given to you

at that hour, speak; for it is not you that speak, but the Holy Ghost. 12. And the

brother will deliver up the brother to death, and the father the son; and the children

will rise up against their parents and will cause them to be put to death. 13. And

you will be hated by all men on account of my name. But he that still endures to the

end will be saved.

12. But before all these things they will lay hands upon you, and will persecute

you, delivering you up to synagogues and prisons, and dragging you before kings

and rulers on account of my name. 13. But it will happen 1456 to you for a testimony.

14. Settle it therefore in your hearts, that you must not premeditate your defense. 1457 15. For will give you a mouth and wisdom, which all who oppose you will not be

a le to contradict or oppose. 16. And you will also be delivered up by parents, and

1456"Et cela vous adviendra en (ou, servira pour) tesmoignage;" — "and this will happen to you as a testimony, or, will serve for a testimony."

1457"Mettez donc en vos cœurs de ne premediter comment vous respondrez;" — "settle then in your hearts not to premeditate how you shall answer."

JOHN CALVIN

brothers, and relatives, and friends; and some of you they will put to death. 17. And

you will be hated by all on account of my name. 18. And not a hair of your head will

be lost. 19. In patience possess your souls. 1458

Matthew 24:9. Then will they deliver you up to be afflicted. Christ now foretells

to the disciples another kind of temptation, by which, in addition to ordinary afflic-

tions, their faith must be tried; and that is, that they will be hated and detested by

the whole world. It is painful and distressing enough in itself that the children of God

should be afflicted in such a manner as not to be distinguished from the reprobate

and the despisers of God, and should be subjected to the same punishments which

those men endure on account of their crimes; and it appears to be still more un-

just that they should be severely oppressed by grievous calamities from which the

ungodly are exempted. But as wheat, after having been beaten by the flail along

with the chaff, is pressed down and bruised by the millstone, so God not only afflicts

his children in common with the ungodly, but subdues them by the cross even be-

yond others, so that we might be apt to think them more unhappy than the rest of

mankind.

But Christ treats here strictly of the afflictions which the disciples had to endure

on account of the gospel. For, though what Paul stays is true, that those whom God

hath elected are likewise appointed by him to bear the cross,

that they may be conformed to the image of his Son,

(Romans 8:29,)

yet he does not distinguish all by this special Mark of enduring persecution from

the enemies of the gospel. It is of this species of the cross that Christ now speaks,

when it becomes necessary that believers should incur the hatred, meet the re-

proaches, and provoke the fury, of the ungodly for the testimony of the gospel. For

he intended to warn his disciples that the doctrine of the gospel, of which they were

to be witnesses and messengers, would never be pleasant or agreeable to the world,

as he had formerly explained to them. He foretells not only that they will have to

contend with a few enemies, but that, wherever they come, all nations will oppose

them.

But it was monstrous and incredible, and was fitted to astonish and shake even

the strongest minds, that the name of the Son of God should be so infamous and

hateful, that all who professed it would be everywhere disliked. Accordingly, the

words of Mark are, take heed to yourselves. By this expression he points out the

end and use of the warning, which is, that they ought to be prepared for endurance,

lest, through want of caution, they might be overwhelmed by temptation. The same

Mark adds, that this will be for a testimony to kings and rulers, when the disciples of

Christ shall be brought before their tribunal. Luke expresses it a little differently, this

will happen to you for a testimony, but the sense is quite the same; for Christ means

that his gospel will be so much the more fully attested, when they have defended it

at the risk of their lives.

If the apostles had only given their attention to preaching the gospel, and had

not stood so firmly in defending it against the furious attacks of enemies, the con-

1458"Possedez vos ames par vostre patience;" — "possess your souls by your patience."

HARMONY OF THE EVANGELISTS

firmation of it would not have been so complete. But when they did not hesitate to

expose their lives, and were not driven from their purpose by any terrors of death,

their unshaken constancy made it manifest, how firmly they were convinced of the

goodness of their cause. It was therefore an authentic seal of the gospel, when the

apostles advanced without terror to the tribunals of kings, and there made an open

profession of the name of Christ. Accordingly, Peter calls himself

a witness of the sufferings of Christ, (1 Peter 5:1,)

whose badges he wore; and Paul boasts that he was

placed for the defense of the gospel, (Philippians 1:17.)

This is eminently worthy of attention, that those on whom God bestows so great

an honor as to make them defenders of his truth, may not through base treachery

fall from the faith.

Mark 13:11. Neither premeditate. This sentence, as well as the one which im-

mediately follows, we have explained 1459 under Matthew 10:19 Our Lord's design

in these words is, to relieve the disciples from that anxiety which interferes with the

cheerful discharge of our duty, when we doubt our inability to sustain the burden.

Not that he wishes us to fall asleep in indolent security, for nothing is more advan-

tageous than to have such a consciousness of our weakness as produces humility

and excites to prayer. But Christ advises us to cast all our cares into the bosom

of our Father, so that, relying on his promised aid, we may pursue our course with

cheerfulness. The promise is stated in different words by Luke; not that Christ will

deliver his people from death, (for this must not always be expected,) but that he will

give them a mouth and wisdom, to confound their adversaries. Now though Christ

supplies them both with presence of mind and with ability to speak, yet I look upon

these two words as connected by that figure of speech which is called hypallage; as

if Christ had promised that he would guide their tongues, so as to enable them to

make a wise and suitable reply.

He adds, that this wisdom will be victorious against all their enemies, because

they will not be able to contradict, or to oppose it. Not that their impudence will

yield the palm to truth, but because that truth, which they in vain strive to oppose,

will triumph over their mad presumption. Would that all who are called upon to make

a confession of their faith would rely on that assurance; for the power and majesty

of the Spirit would be displayed in a different manner for overthrowing the ministers

of Satan. Now that we are partly carried away by our own feelings, and, swelled

with pride, rush on heedlessly, or advance farther than is proper, and partly confine

ourselves within the limits of improper timidity, sad experience shows that we are

deprived of the grace of God and the assistance of the Spirit. As Christ affirms,

according to Matthew and Mark, that it is the Spirit of the Father that speaketh in us,

(Matthew 10:10; Mark 13:11,) and here declares that he will give a mouth, we infer

that it is His prerogative to fortify us by the Spirit.

Luke 21:19. In your patience. Here Christ enjoins on his followers a different

method of defending their life from what is dictated by carnal reason. For naturally

every man desires to place his life in safety; we collect from every quarter those

1459Harmony, vol. 1, p.453.

JOHN CALVIN

aids which we think will be best, and avoid all danger; and, in short, we do not think

that we are alive, if we are not properly defended. But Christ prescribes to us this

defense of our life, that we should be always exposed to death, and walk

through fire, and water, and sword, (Psalm 66:12.)

And, indeed, no man will commit his soul into the hands of God in a right manner,

unless he have learned to live from day to day constantly prepared to die. 1460 In

a word, Christ orders us to possess our life both under the cross, and amidst the

constant terrors of death.

Matthew 24:10. Then will many be offended. He now enumerates the tempta-

tions which will arise from bad examples. Now this is an exceedingly violent temp-

tation, and difficult to overcome; for Christ is to many a stone of offense, (1 Peter

2:8,) on which some dash themselves, or by meeting which some are thrown back,

and others fall away. In this expression Christ appears to me to include many kinds

of troubles; for not only do they that had entered into the right course fall away, but

many are exasperated against Christ; others, forgetful of moderation and justice,

break out into rage; others grow profane, and lose every feeling of piety; and oth-

ers, amidst the confusion which prevails, take upon themselves a liberty to commit

crimes.

11. And many false prophets will arise. This warning differs from the former, in

which Christ foretold that many would come in his name. For there he spoke only of

impostors, who, shortly after the commencement of the Gospel, gave out that they

were the Christ; but now he threatens that in all ages false teachers will arise, to

corrupt sound doctrine, as Peter tells us (2 Peter 2:1) that the Church will be no less

exposed to this evil under the Gospel than it anciently was under the Law. There is

therefore no reason why error, and certain impostures of the devil and corruptions

of piety, should strike pious minds with dismay; since no man is properly founded on

Christ, who has not learned that we must stand firm against such attacks; for this is

the undoubted trial of our faith, when it is in no degree shaken by the false doctrines

which arise, or does he only say that false prophets will come, but likewise that they

will be so crafty as to deceive and draw away sects after them. 1461 No ordinary

caution is necessary here; for the multitude of those who are going astray is like a

violent tempest, which compels us to leave the course, if we are not firmly fixed on

God. On this subject something was said but lately.

12 Because iniquity will abound. How far and wide this evil extends every person

ought to know, but there are very few who observe it. For in consequence of the

superior clearness with which the light of the gospel discovers the malice of men,

even good and properly regulated minds grow cool, and almost lose the desire to ex-

ercise benevolence. Each of them reasons thus with himself, that the duties which

they perform to one person, or to another, are thrown away, because experience

and daily practice show that almost all are ungrateful, or treacherous, or wicked.

1460"Sinon qu'estant tousjours prest a mourir, il ait apprins de vivre comme le jour vient, sans faire son conte de demeurer jusques au lendemain;" — "except that, being always ready to die, he has learned to live, as the day comes, without reckoning on being alive till tomorrow."

1461"En sorte qu'ils auront des disciples, et feront des sectes;" — "so that they will have disciples, and will form sects."

HARMONY OF THE EVANGELISTS

This is unquestionably a weighty and dangerous temptation; for what could be more

unreasonable than to approve of a doctrine, by which the desire of doing good, and

the rigor of charity, appear to be diminished? And yet when the gospel makes its

appearance, charity, which ought to kindle the hearts of all men with its warmth,

rather grows cool. But we must observe the source of this evil, which Christ points

out, namely, that many lose courage, because through their weakness they are un-

able to stem the flood of iniquity which flows on every hand. Christ requires from his

followers, on the other hand, such courage as to persist in striving against it; as Paul

also enjoins us not to be weary of performing deeds of kindness and beneficence,

(2 Thessalonians 3:13.) Although, then, the charity of many, overwhelmed by the

mass of iniquities, should give way, Christ warns believers that they must surmount

this obstacle, lest, overcome by bad examples, they apostatize. And therefore he re-

peats the statement, that no man can be saved, unless he strive lawfully, (2 Timothy

2:5,) so as to persevere to the end

14. And the gospel of the kingdom will be preached throughout the whole world.

Our Lord, having delivered a discourse which gave no small occasion for sorrow,

seasonably adds this consolation, to raise up minds that were cast down, or to up-

hold those which were falling. Whatever may be the contrivances of Satan, and how

numerous soever may be the multitudes which he carries away, yet the gospel will

maintain its ground till it be spread through the whole world. This might indeed ap-

pear to be incredible; but it was the duty of the apostles, relying on this testimony

of their Master, to cherish hope against hope, and, in the meantime, to strive vig-

orously to discharge their office. As to the objection brought by some, that to this

day not even the slightest report concerning Christ has reached the Antipodes and

other very distant nations, this difficulty may be speedily resolved; for Christ does

not absolutely refer to every portion of the world, and does not fix a particular time,

but only affirms that the gospel—which, all would have thought, was immediately to

be banished from Judea, its native habitation would be spread to the farthest bounds

of the world before the day of his last coming.

For a testimony to all nations. He describes this to be the end of preaching; for

although

God has never left himself ({ἀμάρτυρον}) without witness,

(Acts 14:17,)

and although in special manner he testified to the Jews concerning himself, yet it

was a testimony remarkable beyond all others when he revealed himself in Christ;

and therefore Paul says, that he was manifested in due time, (1 Timothy 2:6,) be-

cause this was the proper season for calling the whole world to God. Let us, there-

fore, learn that, wherever the gospel is preached, it is as if God himself came into

the midst of us, and solemnly and expressly besought us, that we may not wander

in darkness, as if we knew not where to go, and that those who refuse to obey may

be rendered inexcusable.

And then will the end come. This is improperly restricted by some to the destruc-

tion of the temple, and the abolition of the service of the Law; for it ought to be

understood as referring to the end and renovation of the world. Those two things

JOHN CALVIN

having been blended by the disciples, as if the temple could not be overthrown with-

out the destruction of the whole world, Christ, in replying to the whole question

which had been put to him, reminded them that a long and melancholy succession

of calamities was at hand, and that they must not hasten to seize the prize, before

they had passed through many contests and dangers. In this manner, therefore,

we ought to explain this latter clause: "The end of the world will not come before I

have tried my Church, for a long period, by severe and painful temptations," for it is

contrasted with the false imagination which the apostles had formed in their minds.

Hence, too, we ought to learn that no particular time is here fixed, as if the last day

were to follow in immediate succession those events which were just now foretold;

for the believers long ago experienced the fulfillment of those predictions which we

have now examined, and yet Christ did not immediately appear. But Christ had no

other design than to restrain the apostles, who were disposed to fly with excessive

eagerness to the possession of the heavenly glory, and to show them the necessity

of patience; as if he had said, that redemption was not so close at hand as they had

imagined it to be, but that they must pass through long windings.

Matthew 24:15-28; Mark 13:14-23; Luke 21:20-24; 17:22-25

MATTHEW 24:15-28; MARK 13:14-23;

LUKE 21:20-24; 17:22-25

Matthew 24:15-28

Mark 13:14-23

Luke 21:20-24

15. When therefore you shall see the abomination of desolation, which is de-

scribed by Daniel the prophet, standing in the holy place, (let him that readeth un-

derstand,) 16. Then let them who are in Judea flee to the mountains. 17. Let not him

who is on the housetop go down to carry anything out of his house; 18. And let not

him who is in the field return to carry away his clothes. 19. But woe to the women

with child, and to them that give suck in those days. 20. And pray that your flight

may not be in the winter, nor on the sabbath. 1462 21. For there will then be great

tribulation, such as hath not been from the beginning of the world till this time, nor

will be. 22. And unless those days had been shortened, no flesh would have been

saved, but on account of the elect those days shall be shortened. 23. If anyone shall

then say to you, Lo, here is Christ, or there, do not believe it. 24. For false Christs

and false prophets shall arise, and shall perform great signs and wonders, so that

even the elect (if it were possible) will be led into error. 25. Lo, I have foretold it to

you. 26. If then they shall say to you, Lo, he is in the desert, go not out; lo, he is in

the secret chamber, do not believe it. 27. For as the lightning goeth out of the east,

and shineth even to the west, so shall also be the coming of the Son of man. 28. For

wherever the carcass is, there will the eagles also be gathered together.

14. But when you shall see the abomination of desolation, which is described by

Daniel the prophet, standing where it ought not, (let him that readeth understand,)

then let them that are in Judea flee to the mountains; 15. And let not him who is on

the housetop go down into the house, or enter into it, to carry away anything out of

his house. 16. And let not him that is in the field return back to bring away his cloak.

17. But woe to the women with child, and to them that give suck in those days. 18.

But pray that your flight may not be in the winter. 19. For in those days there shall

1462"Ny an jour du Sabbath;" — "nor on the Sabbath-Day."

JOHN CALVIN

be tribulation, such as hath not been from the beginning of the creation which God

created till this time, nor will be. 20. And unless the Lord had shortened the days, no

flesh would have been saved, but on account of the elect whom he hath chosen, he

hath shortened the days. 21. And if anyone shall then say to you, Lo, here is Christ,

or, lo, there, do not believe it. 22. For false Christs and false prophets shall arise,

and shall perform signs and wonders to deceive (if it were possible) even the elect.

23. But take heed; lo, I have foretold to you all things.

20. And when you shall see Jerusalem surrounded by armies, then know that its

desolation is at hand. 21. Then let them who are in Judea flee to the mountains;

and let them who are in the midst of it withdraw; and let not those who are in the

fields enter into it. 22. For these are days of vengeance, that all things which are

written may be fulfilled. 23. But woe to women with child, and to them that give

suck in those days; for there shall be great tribulation on the earth, and wrath on

this people. 24. And they shall fall by the edge of the sword, and shall be led captive

into all nations; and Jerusalem shall be trodden down by the Gentiles, till the times

of the Gentiles be fulfilled.

Luke 17:22-25

22. And he said to the disciples, The days will come when you shall desire to see

one of the days of the Son of man, and shall not see it. 23. And they will say to you,

Lo, he is here, or, lo, he is here; do not go, nor follow them. 1463 24. For as the

lightning, flashing from one side which is under heaven, shineth to the other side

which is under heaven, so shall be also the Son of man in his day. 25. But he must

first suffer many things, and be rejected by this generation.

Matthew 24:15. When you shall see the abomination of desolation. Because

the destruction of the temple and city of Jerusalem, together with the overthrow of

the whole Jewish government, was (as we have already said) a thing incredible, and

because it might be thought strange, that the disciples could not be saved without

being torn from that nation, to which had been committed the adoption and the

covenant (Romans 9:4) of eternal salvation, Christ confirms both by the testimony of

Daniel As if he had said, That you may not be too strongly attached to the temple and

to the ceremonies of the Law, God has limited them to a fixed time, 1464 and has long

ago declared, that when the Redeemer should come, sacrifices would cease; and

that it may not give you uneasiness to be cut off from your own nation, God has also

forewarned his people, that in due time it would be rejected. Such a prediction was

not only well adapted for removing ground of offense, but likewise for animating the

minds of the godly, that amidst the sorest calamities—knowing that God was looking

upon them, and was taking care of their salvation—they might betake themselves

to the sacred anchor, where, amidst the most dreadful heavings of the billows, their

condition would be firm and secure.

But before I proceed farther, I must examine the passage which is quoted by

Christ. Those commentators are, I think, mistaken, who think that this quotation is

1463"Mais n'y allez point, et ne les suyvez point;" — "but go not there, and do not follow them."

1464"Dieu a limité certain temps auquel ces choses prendrent fin;" — "God has limited a certain time when those things shall be terminated."

HARMONY OF THE EVANGELISTS

made from the ninth chapter of the Book of Daniel 1465 For there we do not literally

find the words, abomination, of desolation; and it is certain that the angel does not

there speak of the final destruction which Christ now mentions, but of the temporary

dispersion which was brought about by the tyranny of Antiochus. 1466 But in the

twelfth chapter the angel predicts what is called the final abrogation of the services

of the Law, 1467 which was to take place at the coming of Christ. For, after having

exhorted believers to unshaken constancy, he fixes absolutely the time both of the

ruin and of the restoration. 1468

From the time, says he, that the daily sacrifices shall be taken away, and the

abomination of desolation set up, there will be a thousand two hundred and ninety

days. Blessed is he who shall wait till he come to the thousand three hundred and

thirty-five days, (Daniel 12:11, 12.)

I am aware that this passage is tortured in a variety of ways on account of its ob-

scurity; but I consider the natural meaning of it to be, that the angel declares that,

after the temple has been once purified from the pollutions and idols of Antiochus,

another period will arrive when it will be exposed to a new profanation, and when

all its sacredness and majesty will be for ever lost. 1469 And as that message was

sad and melancholy, he again recalls the prophet to one year, and two years, and

six months. These words denote both the duration and the close of the calamities;

for, in an interrupted succession of calamities, the course of one year appears to us

very long, but when that space of time is doubled, the distress is greatly increased.

The Spirit therefore exhorts believers to prepare themselves for the exercise of pa-

tience, not only for a single year, that is, for a long period, but to lay their account

with enduring tribulations through an uninterrupted succession of many ages. There

is no small consolation also in the phrase, half a time, (Daniel 12:7) for though the

tribulations be of long continuance, yet the Spirit shows that they will not be per-

petual. And, indeed, he had formerly used this form of expression: The calamity of

the Church shall last through a time, times, and half a time, (Daniel 7:25.) But now

1465The passage here referred to, and from which CALVIN thinks that the quotation is not made, is Daniel 9:27, And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifices and the oblation to cease, and for the overspreading or abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. The other passage, from which he supposes the quotation to have been actually made, is Daniel 12:11, And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. We have given both passages, as they stand in the authorized version. — Ed.

1466Antiochus, known in history by the surname Epiphanes, or, Illustrious, but more frequently denominated by the Jews who had beheld his cruelties, and by others who were shocked at the indecency of his public life, Antiochus Epimanes, or, Furious. — Ed.

1467"Du service et des ceremonies de la Loy;" — "of the service and of the ceremonies of the Law."

1468"Car apres qu'il avoit exhorté les fideles à une constance ferme et bien assuree, et avoit predit que l'advenement de Christ mettroit fin aux ceremonies, et doan, pour signe la profanation externe du temple, finale-ment au chapitre treizieme (douzieme?) il determine un temps certain tant de la ruine que du restablissement." — "For after having exhorted believers to a firm and assured constancy, and having predicted that the coming of Christ would put an end to ceremonies, and having given the outward profanation of the temple as a sign, finally, in the thirteenth (twelfth?) chapter he determines a fixed time both for the ruin and for the restoration."

1469"Sans esperance de plus la recouvrer;" — "without the expectation of ever again recovering it."

JOHN CALVIN

he reckons the period of three years and six months by days, that believers may be

more and more hardened by a very long continuance of calamities; for it is custom-

ary with men in adversity to compute time, not by years or months, but by days, a

single day being, in their estimation, equal to a year 1470 He says that those will be

happy who bear up to the end of that period; that is, who with invincible patience

persevere to the end.

Now Christ selects only what suited his purpose, namely, that the termination of

sacrifices was at hand, and that the abomination, which was the sign of the final des-

olation, would be placed in the temple. But as the Jews were too strongly attached

to their present condition, and therefore paid little attention to the prophecies which

foretold the abolition of it, Christ, as if endeavoring to gain their ear, bids them read

attentively that passage, where they would learn that what appeared to them diffi-

cult to be believed was plainly declared by the Prophets. 1471 Abomination means

profanation; for this word denotes uncleanness, 1472 which corrupts or overturns the

pure worship of God. It is called desolation, because it drew along with it the destruc-

tion of the temple and of the government; as he had formerly said, (Daniel 9:27,)

that the pollution introduced by Antiochus was, as it were, the standard of temporary

desolation; for such I conceive to be the meaning of the wing, or, "spreading out." 1473 It is a mistake to suppose that this expression denotes the siege of Jerusalem,

and the mistake receives no countenance from the words of Luke, who did not in-

tend to say the same thing, but something quite different. For that city having been

formerly delivered, when it appeared to be in the midst of destruction, lest believers

should expect something of the same kind in future, Christ declares that, as soon as

it would be surrounded by armies, it was utterly ruined, because it was wholly de-

prived of divine assistance. The meaning therefore is, that the issue of the war will

not be doubtful, because that city is devoted to destruction, which it will not be able

to escape any more than to rescind a decree of heaven. Accordingly, Luke shortly

afterwards adds, that Jerusalem will be trodden down by the Gentiles, a mode of ex-

pression which denotes utter ruin. But as it might appear to be strange that the holy

city should be thus given up to the Gentiles, to do with it as they pleased, he adds a

consolation, 1474 that it was only for a time that so much liberty was allowed to the

1470In prophetic language one day stands for a year, a Jewish month (of thirty days) for thirty years, and a Jewish year (of three hundred and sixty days) for three hundred and sixty years. Thus a time, or Jewish year, stood for three hundred and sixty years; times, or two Jewish years, stood for seven hundred and twenty years; and half a time, or half of a Jewish year, stood for one hundred and eighty years; so that the time, times, and half a time, (Daniel 7:25; 12:7; Revelation 12:14,) or three years and a half, represented one thousand two hundred and sixty years. By a similar computation, forty-two months, (Revelation 11:2; 13:5,) of thirty days each, denoted the same period. — Ed.

1471"Sinon qu'on vueille prendre. ceci comme estant dit en la personne de l'Evangeliste; toutesfois il est plus vray-semblable que c'est Christ qui parle, et que suyvant son propos d'un fil continuel, il exhorte les siens estre attentifs a bon escient." — "Unless we choose to take this as having been said in the person of the Evangelist; yet it is more probable that it is Christ who speaks, and that, following out his subject, he exhorts his followers to be earnestly attentive."

1472"La pollution, immondicit, et souillure;" — "pollution, uncleanness, and defilement." 1473{{}משמם{, }שקוצים{ כנפthe wing (or, spreading out) of abominations which maketh desolate. — Ed 1474"Il adjouste quant et quant une consolation speciale pour le regard des fideles, (laquelle Daniel omet, pource qu'il parle à tout le corps du peuple;)" — "he adds to it a special consolation with respect to believers, (which Daniel leaves out, because he speaks to the whole body of the people.")

HARMONY OF THE EVANGELISTS

Gentiles, till their iniquity was ripe, and the vengeance which had been reserved for

them was fully displayed.

16. Then let them who are in Judea flee to the mountains. Having shown by the

testimony of the prophet that, when the temple had been profaned, the services

of the Law would soon afterwards be abolished, he adds, that fearful and appalling

calamities will soon overtake the whole of Judea, so that there will be nothing more

desirable than to withdraw a distance from it; and, at the same time, he states that

they will be so sudden, that time will scarcely be time allowed for the most rapid

flight. For such is the import of the expressions, Let not him who is on the house-

top enter into the house; let not him who is in the field turn back; that is, lest, by

attempting to save their property, they themselves perish. Again, Woe to the women

with child, and to them that give suck; for they will not be in a fit condition for flight.

Again, Pray that your fight may not be in the winter; that is, that neither a regard to

the sacredness of the day, nor the roughness of the roads, nor the shortness of the

clays, may prevent or retard your flight. The design of Christ therefore was, first, to

arouse his followers, that they might no longer indulge the hope of ease and repose,

and the enjoyments of an earthly kingdom; and, secondly, to fortify their minds, that

they might not give way under ordinary calamities. Such an admonition, no doubt,

was fir from being agreeable, but, in consequence of their stupidity, and the great

weight of the calamities, it was highly necessary.

21 For there will then be great tribulation. Luke says also, that there will be days of

vengeance, and of wrath on that people, that all things which are written may be ful-

filled. For since the people, through obstinate malice, had then broken the covenant

of God, it was proper that alarming changes should take place, by which the earth it-

self and the air would be shaken. True, indeed, the most destructive plague inflicted

on the Jews was, that the light of heavenly doctrine was extinguished among them,

and that they were rejected by God; but they were compelled—as the great hardness

of their hearts made it necessary that they should be compelled—to feel the evil of

their rejection by sharp and severe chastisements. Now the true cause of such an

awful punishment was, that the desperate wickedness of that nation had reached its

height. For not only had they haughtily despised, but even disdainfully rejected the

medicine which was brought for their diseases; and, what was worse, like persons

who were mad or possessed by the devil, they wreaked their cruelty on the Physician

himself. 1475 Since the Lord executed his vengeance on those men for their inveter-

ate contempt of the Gospel, accompanied by incorrigible rage, let their punishment

be always before our eyes; and let us learn from it, that no offense is more heinous

in the sight of God, than obstinacy in despising his grace. But though all who in like

manner despise the Gospel will receive the same punishment, God determined to

make a very extraordinary demonstration in the case of the Jews, that the coming

of Christ might be regarded by posterity with greater admiration and reverence. For

no words can express the baseness of their criminality in putting to death the Son

of God, who had been sent to them as the Author of life. Having committed this

1475"Il s'estoyent ruez cruellment, contre la personne mesme du Medecin, le mettant à mort." — "They had pursued with cruel rage the very person of the Physician, putting him to death."

JOHN CALVIN

execrable sacrilege, they did not cease to incur the guilt of one crime after another,

and thus to draw down upon themselves every ground of utter destruction. And,

therefore, Christ declares that never afterwards will there be such tribulation in the

world; for, as the rejection of Christ, viewed in itself, and especially as attended by

so many circumstances of detestable obstinacy and ingratitude, was worthy of ab-

horrence above all the sins committed ill all ages, so also it was proper that, in the

severity of punishment with which it was visited, it should go beyond all others.

22 And unless those days had been shortened. He presents an appalling view

of those calamities, but at the same time mingles it with this consolation, that they

would be sufficient to exterminate the very name of the Jews, if God did not look to

his elect, and on their account grant some alleviation. This passage agrees with that

of Isaiah:

Unless the Lord had left us a small seed, we would have been as Sodom, and we

would have been like Gomorrah, (Isaiah 1:9.)

For it was necessary, as Paul assures us, that the vengeance of God, which had

been displayed in the Babylonish captivity, should be again fulfilled at the coming

of Christ, (Romans 9:29.) Nay more, in proportion as our wickedness was greater, it

deserved a greater severity of punishment. And therefore Christ says that, unless

God put a period to those calamities, the Jews will utterly perish, so that not a single

individual will be left; but that God will remember his gracious covenant, and will

spare his elect, according to that other prediction of Isaiah,

Though thy people were like the sand of the sea,

a remnant only shall be saved, (Isaiah 10:22.)

This affords us a striking proof of the judgment of God, when he afflicts his visible

Church to such a degree, that we would be ready to conclude that it had altogether

perished; and yet, in order to preserve some seed, he miraculously rescues from

destruction his elect, though few in number, that, contrary to expectation, they may

escape from the jaws of death. For, on the one hand, it is fitted to alarm hypocrites,

that they may not, through reliance on the title and outward appearance of a Church,

cherish the vain hope that they will pass unpunished, for the Lord will find some

means of delivering his Church, when those men have been given up to destruction;

and, on the other hand, it conveys a wonderful consolation to the godly, that God

will never allow his wrath to proceed so far as not to provide for their safety. Thus,

in punishing the Jews, the wrath of God burned to an extent which was truly awful,

and yet, contrary to the expectation of men, he restrained it in such a manner, that

not one of the elect perished. And it was a miracle which almost exceeded belief;

that, as salvation was to proceed from Judea, out of a few drops of a fountain which

was dried up God formed rivers to water the whole world; for, in consequence of the

hatred of all nations which they had drawn upon themselves, they narrowly escaped

from being murdered in all places, by a preconcerted signal, in one day. Nor can it

be doubted, that when many persons entreated that they should be slaughtered in

this manner, Titus was restrained by God from giving permission to his soldiers and

to others who were excessively desirous to carry such a design into execution; and,

therefore, when the Roman Emperor at that time prevented the utter destruction

HARMONY OF THE EVANGELISTS

of the whole nation, that was the shortening here mentioned, for preserving some

seed, (Isaiah 1:9.)

Yet it ought to be observed, that it was on account of the elect that God restrained

the fierceness of his anger, that he might not consume them all. For why did he

determine that a few should remain out of a vast multitude? and what reason had

he for giving them a preference above others? It was because his grace dwelt in

the people whom he had adopted; and, that his covenant might not fail, some were

elected and appointed to salvation by his eternal purpose. Hence Paul ascribes to

free election (Romans 11:5) the reason why out of an immense nation a remnant only

was saved. Away then with human merits, when our attention is directed exclusively

to the good pleasure of God, that the distinction between some persons and others

may depend solely on this, that those who have been elected must be saved. To state

the matter more clearly and fully, Mark uses a superfluity of words, 1476 expressing

it thus, on account of the elect, whom he hath chosen, he hath shortened the days.

Certainly the use of the word elect might have been sufficient, if he had not intended

to state expressly that God is not induced by external causes to bestow his favor on

some rather than on others; but that, because he has elected those whom he will

save, he ratifies the secret purpose of his grace in their salvation.

But a question arises, how was it on account of the elect that God set a limit to

these calamities, so as not utterly to destroy the Jews, when many of those who were

saved were reprobate and desperate? The reply is easy. A part of the nation was

preserved, that out of them God might bring his elect, who were mixed with them,

like the seed after the chaff has been blown off. So then, though temporal safety was

bestowed equally on the reprobate and on the elect, yet, as it was of no advantage

to the reprobate, it is justly ascribed to the elect alone, for it was to their benefit that

the wonderful providence of God was directed.

23. If any one shall then say to you. He again repeats what he had said about

impostors, and not without reason; for there was great danger arising from this temp-

tation, that wretched men, while their affairs were in a troubled and desperate condi-

tion, would be deceived by false pretenses, would seek phantoms instead of Christ,

and would embrace the delusions of Satan, as if they were assistance from God. As

the Jews, when they were so severely oppressed on account of having despised re-

demption, needed, at least, violent remedies to restrain them from treachery, Satan

cunningly held out to them new hopes, which would withdraw them still farther from

God. And certainly, when we are left without direction in adversity, nothing is more

pernicious than to be deceived, under the disguise of the name of God, by falsehoods

which not only shut against us the door of repentance, but increase the darkness of

infidelity, and at length overwhelm us with despair, and drive us to madness. The

repetition of the statement, therefore, was far from being superfluous, when the

danger was so great; and especially when Christ warns them that false prophets will

come prepared with no ordinary instruments of deception, with signs and wonders

fitted to confound weak minds. For since it is by miracles that God attests the pres-

1476"Il use de redite, ou de paroles superflues;" — "he makes use of a repetition, or of superfluous words."

JOHN CALVIN

ence of his power, and since they are therefore seals of the true doctrine, we need

not wonder if impostors gain credit by them. By this kind of delusion God revenges

the ingratitude of men, that they who rejected the truth may believe a lie, and that

they who shut their eyes against the light which was offered to them may be plunged

deeper and deeper in darkness. He exercises, at the same time, the constancy of

his followers, which comes to shine with greater brightness, when they give way to

no kind of impostures.

Again, since our Lord declares that antichrists and false prophets would be armed

with miracles, there is no reason why the Papists should talk so haughtily on this

ground, or why we should be terrified by their boasting. In support of their supersti-

tions they plead miracles, — those very miracles which, the Son of God predicted,

would corrupt the faith of many, and which, therefore, wise men ought not to hold in

such estimation as to be sufficient of themselves to prove either one or another kind

of doctrine. If it be objected, that such reasoning would overthrow and set aside the

miracles by which both the Law and the Gospel were ratified, I reply, that the Spirit

engraved on them an undoubted mark, which removed from believers all doubt and

fear of being mistaken. For when God displayed his power for the purpose of con-

firming his people, he did not act in so confused a manner as not to manifest the

true and infallible distinction. Besides, the manner in which miracles seal doctrine is

such, that the doctrine itself mutually shines before them, and dispels all the clouds

by which Satan darkens the minds of the simple. In short, if we wish to guard against

impostures, let us preserve the connection between miracles and doctrine unbroken.

24. So that even the elect (if it were possible) will be led into error. This was added

for the purpose of exciting alarm, that believers may be more careful to be on their

guard; for when such unbounded freedom of action is allowed to false prophets, and

when they are permitted to exert such powers of deceiving, those who are careless

and inattentive would easily be entangled by their snares. Christ therefore exhorts

and arouses his disciples to keep watch, and at the same time reminds them that

there is no reason for being troubled at the strangeness of the sight, if they see many

persons on every hand led away into error. While he excites them to solicitude, that

Satan may not overtake them in a state of sloth, he gives them abundant ground

of confidence on which they may calmly rely, when he promises that they will be

safe under the defense and protection of God against all the snares of Satan. And

thus, however frail and slippery the condition of the godly may be, yet here is a firm

footing on which they may stand; for it is not possible for them to fall away from

salvation, to whom the Son of God is a faithful guardian. For they have not sufficient

energy to resist the attacks of Satan, unless in consequence of their being

the sheep of Christ, which none can pluck out of his hand,

(John 10:28.)

It must therefore be observed, that the permanency of our salvation does not

depend on us, but on the secret election of God; for though our salvation is kept

through faith, as Peter tells us, (1 Peter 1:5,) yet we ought to ascend higher, and

assure ourselves that we are in safety, because the Father hath given us to the Son,

and the Son himself declares, that

HARMONY OF THE EVANGELISTS

none who have been given to him shall perish (John 17:12.).

25. Lo, I have foretold it to you. Mark expresses our Lord's meaning more fully.

But take heed: lo, I have foretold you all things. By these words we are taught that

they who are dismayed by the stumbling-blocks which Christ predicted are altogether

inexcusable; for since the will of God ought to be our rule, it is sufficient that we have

received timely warning that such is his pleasure. Again, as he declares that

he is faithful, and will not suffer us to be tempted beyond

what we are able to bear, (1 Corinthians 10:13,)

we shall never be in want of strength to resist, provided that our weakness be not

nourished by indifference.

26. Lo, he is in the desert. Luke connects this discourse with another reply of

Christ; for, having been interrogated by the Pharisees about the coming of the king-

dom of God, he replied, that it would not come with observation; and then follows in

Luke's narrative that, turning to his disciples, he informed them that the days would

come when they would no longer see a day of the Son of man. By these words he

intended to charge them

to walls in the light before the darkness of the night overtook them, (John 12:35;)

for this ought to have been a very powerful excitement to endeavor to make

progress, so long as they enjoyed the presence of Christ, when they 1earned that

very serious disturbances were at hand. Whether or not Christ admonished his dis-

ciples twice on this subject is uncertain; but I think it. probable that Luke, while he

was speaking of the coming of the kingdom of God introduced sentences taken from

a different occasion, which he frequently does, as we have seen in other instances.

But as this passage has been, through ignorance, tortured in various ways, that

the reader may ascertain the true meaning, he must attend to the contrast between

a state of concealment and that extension of the kingdom of Christ far and wide, and

which would be sudden and unexpected, as the lightning dashes from the east to the

west. For we know that the false Christs—in accordance with the gross and foolish

hope of that nation—drew along with them as large bodies of men as they could

collect into the recesses of the desert, or into caverns, or other places of retirement,

in order to throw off the yoke of the Roman government by force and by arms. The

meaning therefore is, that every one who collects his forces into a secret place,

in order to regain the freedom of the nation by arms, falsely pretends to be the

Christ; for the Redeemer is sent to diffuse his grace suddenly and unexpectedly

through every quarter of the world. But these two things are quite contrary, to shut

up redemption within some corner, and to spread it through the whole world. The

disciples were thus reminded that they must no longer seek a Redeemer within the

small enclosure of Judea, because he will suddenly extend the limits of his kingdom

to the uttermost ends of the world. And, indeed, this astonishing rapidity, with which

the gospel flew through every part of the world, was a manifest testimony of divine

power. For it could not be the result of human industry, that the light of the gospel, as

soon as it appear, darted from one side of the world to the opposite side like lightning;

and therefore it is not without reason that Christ introduces this circumstance for

demonstrating and magnifying his heavenly glory. Besides, by holding out this vast

JOHN CALVIN

extent of his kingdom, he intended to show that the desolation of Judea would not

hinder him from reigning.

28 Wheresoever the carcass is. The meaning is, that by whatever methods Satan

endeavors to scatter the children of God in various directions, still in Christ himself is

the sacred bond of union, by which they must be kept united. For whence comes the

dispersion, but that many depart from Christ, in whom alone our strength lies? Here

then is a method laid down for promoting a holy union, that the separations produced

by errors may not tear in pieces the body of the Church; and that method is, when

we remain united to Christ. This ought to be carefully observed; for Christ does

not restrict us either to the primacy of the Roman See, or to any other foolery, but

employs this method alone for binding his Church together, that all in every quarter

should look to him as the only head. Hence it follows, that those who are united to

him by pure faith are beyond the risk of schism. Let the adherents of Rome now go,

and exclaim that all are schismatics who do not allow themselves to be separated

from Christ, that they may transfer their allegiance to a robber.

There also will the eagles be gathered together. When the Papists interpret the

word carcass to denote the company of those who profess the same faith, and alle-

gorically explain the eagles to represent acute and sagacious men, 1477 it is exces-

sively absurd, 1478 for Christ had manifestly no other design than to call to himself,

and to retain in union to him, the children of God, wherever they were scattered.

Nor does Christ simply employ the word body, but ({πτῶμα}) carcass; 1479 and he

ascribes nothing to eagles but what we might apply to crows or vultures, according

to the nature of the country which we inhabit. I attach as little value to the ingenuity

of other commentators, who say that the death of Christ had a sweet savor, to draw

the elect to God; for, in my opinion, Christ intended to argue from the less to the

greater, that if birds have so great sagacity as to flock in great numbers from distant

places to a single carcass, it would be disgraceful in believers not to assemble to the

Author of life, from whom alone they derive their actual nourishment.

1477"Les gens subtils et de jugement, à scavoir les docteurs;" — "men of acuteness and judgment, namely, the doctors."

1478"Il n'y a ne rime ne raison en cela;" — "there is neither rhyme nor reason in it." 1479"Aussi le mot Grec duquel use l'Evangeliste, ne signifie pas simplement un corps, mais un corps mort." — "The Greek word, too, which the Evangelist employs, does not denote simply a body, but a dead body."

Matthew 24:29-31; Mark 13:24-27; Luke 21:25-28

MATTHEW 24:29-31; MARK 13:24-27;

LUKE 21:25-28

Matthew 24:29-31

Mark 13:24-27

Luke 21:25-28

29. And immediately after the tribulation of those days shall the sun be darkened,

and the moon shall not give her light, and the stars shall fall from heaven, and the

powers of heaven shall be shaken. 30. And then shall appear the sign of the Son

of man in heaven; and then shall all the tribes of the earth mourn; and they shall

see the Son of man coming in the clouds of heaven with great power and glory. 31.

And he shall send his angels with a loud sound of a trumpet; and they shall gather

together his elect from the four winds, from one extremity of heaven to the other.

24. But in those days, after that tribulation, shall the sun be darkened, and the

moon shall not give her light. 25. And the stars of heaven shall fall, and the powers

which are in heaven shall be shaken. 26. And then shall they see the Son of man

coming in the clouds with great power and glory. 27. And then shall he send his

angels, and gather together his elect from the four winds, from the extremity of the

earth to the extremity of heaven.

25. And there shall be signs in the sun, and in the moon, and in the stars, and on

the earth the anguish of nations in despair, the sea and the waves roaring: 26. Men

fainting through fear, 1480 and expectation of those things which shall come on the

world; for the powers of heaven shall be shaken. 27. And then shall they see the

Son of man coming in a cloud with great power and glory. 28. But when these things

begin to take place, look up, and lift up your heads, for your redemption is at hand.

Matthew 24:29. And immediately after the tribulation of those days. Christ

comes now to speak of the full manifestation of his kingdom, about which he was

at first interrogated by the disciples, and promises that, after they have been tried

by so many distressing events, the redemption will arrive in due time. The principal

object of his reply was, to confirm his disciples in good hope, that they might not be

1480"Tellement que les hommes seront comme morts de peur;" — "so that men will be as if dead through fear."

JOHN CALVIN

dismayed on account of the troubles and confusion that would arise. For this reason,

he does not speak of his coming in simple terms, but employs those modes of ex-

pression which were common among the prophets, by which, the more attentively

they were considered, so much the more severe would be the contest of temptation

experienced by the reader, in consequence of the opposite character of the event.

For what could be more strange than to see the kingdom of Christ not only despised,

but oppressed by the cross, loaded with many reproaches, and overwhelmed by ev-

ery kind of tribulation, that kingdom which the prophets had frequently described in

such magnificent language? Might it not be asked, where was that majesty which

would darken the sun, and moon, and stars, shake the whole frame of the world,

and change the ordinary course of nature? Our Lord now meets these temptations,

declaring that, though these predictions are not immediately fulfilled, they will at

length be fully justified by the event. The meaning therefore is, that the predic-

tions which had been formerly made about the miraculous shaking of heaven and

earth, ought not to be restricted to the commencement of redemption, because the

prophets had embraced the whole course of it, till it should arrive at perfection.

Having now ascertained Christ's intention, we shall have no difficulty in perceiving

the meaning of the words to be, that heaven will not be darkened immediately, but

after that the Church shall have passed through the whole course of its tribulations.

Not that the glory and majesty of the kingdom of Christ will not appear till his last

coming, but because till that time is delayed the accomplishment of those things

which began to take place after his resurrection, and of which God gave to his people

nothing more than a taste, that he might lead them farther on in the path of hope and

patience. According to this argument, Christ keeps the minds of believers in a state

of suspense till the last day, that they may not imagine those declarations which the

prophets made, about the future restoration, to have failed of their accomplishment,

because they lie buried for a long period under the thick darkness of tribulations.

The tribulation of those days is improperly interpreted by some commentators to

mean the destruction of Jerusalem; for, on the contrary, it is a general recapitula-

tion ({ἀνακεφαλαίωσις}) of all the evils of which Christ had previously spoken. To

encourage his followers to patience, he employs this argument, that the tribulations

will at length have a happy and joyful result. As if he had said, "So long as the Church

shall continue its pilgrimage in the world, there will be dark and cloudy weather; but

as soon as an end shall have been put to those distresses, a day will arrive when

the majesty of the Church shall be illustriously displayed." In what manner the sun

will be darkened we cannot now conjecture, but the event will show. He does not

indeed mean that the stars will actually fall, but according to the apprehension of

men; and accordingly Luke only predicts that there will be signs in the sun, and in the

moon, and in the stars. The meaning therefore is, that there will be such a violent

commotion of the firmament of heaven, that the stars themselves will be supposed

to fall. Luke also adds that there will be a dreadful commotion of the sea, the sea

and the waves roaring, so that men will faint through fear and alarm. In a word, all

the creatures above and below will be, as it were, heralds to summon men to that

tribunal, which they will continue to treat with ungodly and wanton contempt till the

HARMONY OF THE EVANGELISTS

last day.

30. Then shall appear the sign of the Son of man. By this term Christ points out

more clearly the difference between the present condition of his kingdom and its

future glory; for it is a sort of admission that, amidst the darkness of tribulations,

the majesty of Christ will not fully appear, and men will not perceive the redemption

which he has brought. The confused mixture of things which we now perceive does

certainly, on the one hand, darken our minds, and, on the other hand, bury the grace

of Christ, and make it almost vanish from our sight, so that the salvation obtained

by him, so far as relates to the perception of the flesh, is not comprehended. And

therefore he declares that he will appear openly at his last coming and, surrounded

by the heavenly power, which will be a sign erected on an elevated spot, he will turn

the eyes of the whole world upon himself. 1481

Perceiving that the greater part of men would despise his doctrine and oppose

his reign, he threatens also against all nations mourning and lamentation; because

it is proper, that by his presence he should crush and destroy the rebels, who, while

he was absent, despised his authority. He says this, partly to bring the haughty

and refractory to repentance, by striking them with terror; and partly to confirm

the minds of his followers amidst so great obstinacy existing in the world. For it

is no slight ground of offense to see the ungodly living without concern, because

they think that their mockery of God will remain unpunished; and again, there is

nothing to which we are more prone than to be captivated by the allurements of the

prosperity which they enjoy, so as to lose the fear of God. That the joy by which they

are intoxicated may not excite the envy of believers, Christ declares that it will at

length be turned into mourning and gnashing of teeth.

He alludes, I think, to Zechariah 12:11-14, where God, informing them that a strik-

ing display of his judgment will soon be made, declares that there will be lamentation

in every family, such as is not usually seen at the funeral of a first-born son. There

is no reason, therefore, why any person should expect the conversion of the world,

for at length—when it will be too late, and will yield them no advantage—

they shall look on him whom they pierced,

(Zechariah 12:10.)

Next follows the explanation of that sin, that they shall see the Son of man coming

in the clouds, who at that time was living on earth in the garb of a despised servant.

And thus he warns them that the glory of his kingdom will be heavenly, and not

earthly, as the disciples had falsely imagined.

And he shall send his angels. He describes the effect of his power, that he will

send his angels to gather his elect from the most distant parts of the world; for by the

extremity of heaven is meant the most distant region. But Christ speaks hyperboli-

cally, in order to show that the elect, even though they were carried away from the

earth and scattered in the air, will again be gathered, so to be united in the enjoy-

ment of eternal life under Him as their head, and enjoy the expected inheritance; for

Christ intended to console his disciples, that they might not be altogether discour-

1481"La puissance celeste, de laquelle il sera environné, servira comme d'une enseigne desployee pour contreindre tout le monde à le regarder;" — "the heavenly power, by which he shall be surrounded, will serve as a standard displayed to compel the whole world to look at him."

JOHN CALVIN

aged by the lamentable dispersion of the Church. Whenever, therefore, we perceive

the Church scattered by the wiles of Satan, or torn in pieces by the cruelty of the

ungodly, or disturbed by false doctrines, or tossed about by storms, let us learn to

turn our eyes to this gathering of the elect. And if it appear to us a thing difficult to

be believed, let us call to remembrance the power of the angels, which Christ holds

out to us for the express purpose of raising our views above human means. For,

though the Church be now tormented by the malice of men, or even broken by the

violence of the billows, and miserably torn in pieces, so as to have no stability in

the world, yet we ought always to cherish confident hope, because it will not be by

human means, but by heavenly power, which will be far superior to every obstacle,

that the Lord will gather his Church.

Luke 21:28. And when these things begin to take place. Luke expresses more

clearly the consolation by which Christ animates the minds of his followers; for,

though this sentence contains nothing different from the words of Matthew, which

we have just now explained, yet it shows better for what purpose the angels will

come, as we are told, to gather the elect. For it was necessary to contrast the joy

of the godly with the general sorrow and distress of the world, and to point out the

difference between them and the reprobate, that they might not view with horror

the coming of Christ. We know that Scripture, when it speaks not only of the last

judgment, but of all the judgments which God executes every day, describes them

in a variety of ways, according as the discourse is addressed to believers or to un-

believers.

To what purpose is the day of the Lord to you?

says the prophet Amos, (5:18.)

It is a day of darkness and gloominess, 1482 not of light; of sorrow, not of joy; of

destruction, not of salvation. On the other hand, Zechariah (9:9) bids the daughter

of Zion rejoice on account of the coming of her King; and justly, for—as Isaiah (35:4)

tells us—the same day which brings wrath and vengeance to the reprobate brings

good-will and redemption to believers.

Christ therefore shows that, at his coming, the light of joy will arise on his disci-

ples, that they may rejoice in the approaching salvation, while the wicked are over-

whelmed with terror. Accordingly, Paul distinguishes them by this mark, that they

wait for the day or coming of the Lord, (1 Corinthians 1:7) for that which is their

crown, and perfect happiness, and solace, is delayed till that day, (2 Timothy 4:8.) It

is therefore called here (as in Romans 8:23) redemption; because we shall then ob-

tain truly and perfectly the consequences of the deliverance obtained through Christ.

Let our ears therefore be awake to the sound of the angel's trumpet, which will then

sound, not only to strike the reprobate with the dread of death, but to arouse the

elect to a second life; that is, to call to the enjoyment of life those whom the Lord

now quickens by the voice of his Gospel; for it is a sign of infidelity, to be afraid when

the Son of God comes in person for our salvation.

1482Our author — quoting from memory, as he frequently does — appears to have incorporated the words of the prophet Amos, (5:18,) To what end is it for you? the day of the Lord is darkness, and not light, with a parallel passage in Joel, (2:1, 2) for the day of the Lord cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and thick darkness. — Ed.

Matthew 24:32-36; Mark 13:28-32; Luke 21:29-33

MATTHEW 24:32-36; MARK 13:28-32;

LUKE 21:29-33

Matthew 24:32-36

Mark 13:28-32

Luke 21:29-33

32. Now learn a similitude from the fig-tree. When its branch is already tender,

and putteth forth leaves, you know that summer is nigh. 33. In like manner, when

you shall see all these things, know you that it is nigh, at the door. 34. Verily I say

to you, This generation shall not pass away till all these things be done. 35. Heaven

and earth shall pass away, but my words shall not pass away. 36. But of that day

and hour no man knoweth, not even the angels of heaven, but my Father alone.

28. Now learn a similitude from the fig-tree. When its branch is still tender, and

putteth forth leaves, you know that summer is nigh. 29. In like manner, when you

shall see these things happen, know you that it is nigh at the door. 30. Verily I say

to you, That this generation shall not pass till all those things be done. 31. Heaven

and earth shall pass away, but my words shall not pass away. 32. But of that day

and hour no man knoweth, not even the angels which are in heaven, nor the Son

himself, but the Father alone.

29. And he addressed to them a similitude. Look at the fig-tree and all the trees.

30. When they are already putting forth buds, you perceive of yourselves and know

that the summer is already at hand. 31. In like manner, when you shall see these

things happen know you that the kingdom of God is at hand. 32. Verily I say to you,

This generation shall not pass before all these things are done. 33. Heaven and

earth shall pass away, but my words shall not pass away.

Matthew 24:32. Now learn a similitude from the fig-tree. I do not suppose the

meaning of this to be merely that, during the state of confusion which has been

mentioned, there will be as evident a sign that the coming of Christ is nigh, as that

by which we know with certainty that the summer is at hand, when the trees begin

to grow green; but, in my opinion, Christ expresses something else. For as in winter

the trees, contracted by the severity of the cold, show greater vigor, but in spring

JOHN CALVIN

lose their toughness, and appear more feeble, and are even cleft asunder to open

up passage for fresh twigs, so the afflictions by which, according to the perception

of the flesh, the Church is softened, do not in any way impair its vigor. As the inward

sap diffused through the whole tree, after having produced this softness, collects

strength to throw itself out for renovating what was dead, so the Lord draws from

the corruption of the outward man the perfect restoration of his people. The general

instruction conveyed is, that the weak and frail condition of the Church ought not to

lead us to conclude that it is dying, but rather to expect the immortal glory for which

the Lord prepares his people by the cross and by afflictions; for what Paul maintains

in reference to each of the members must be fulfilled in the whole body, that

if the outward man is decayed the inward man is renewed day by day, (2 Corinthi-

ans 4:16.)

What Matthew and Mark had stated more obscurely, know you that it is nigh at

the door, is more fully explained by Luke, know you that the kingdom of God is at

hand; and in this passage the kingdom of God is not represented—as in many other

passages—at its commencement, but at its perfection, and that according to the

views of those whom Christ was teaching. For they did not view the kingdom of God

in the Gospel as consisting in the peace and joy of faith and in spiritual righteousness,

(Romans 14:17,) but sought that blessed rest and glory which is concealed under

hope till the last day.

34. This generation shall not pass away. Though Christ employs a general ex-

pression, yet he does not extend the discourses to all the miseries which would befall

the Church, but merely informs them, that before a single generation shall have been

completed, they will learn by experience the truth of what he has said. For within

fifty years the city was destroyed and the temple was razed, the whole country was

reduced to a hideous desert, and the obstinacy of the world rose up against God. Nay

more, their rage was inflamed to exterminate the doctrine of salvation, false teach-

ers arose to corrupt the pure gospel by their impostures, religion sustained amazing

shocks, and the whole company of the godly was miserably distressed. Now though

the same evils were perpetrated in uninterrupted succession for many ages after-

wards, yet what Christ said was true, that, before the close of a single generation,

believers would feel in reality, and by undoubted experience, the truth of his predic-

tion; for the apostles endured the same things which we see in the present day. 1483

And yet it was not the design of Christ to promise to his followers that their calami-

ties would be terminated within a short time, (for then he would have contradicted

himself, having previously warned them that the end was not yet;) but, in order to

encourage them to perseverance, he expressly foretold that those things related to

their own age. The meaning therefore is: "This prophecy does not relate to evils

that are distant, and which posterity will see after the lapse of many centuries, but

which are now hanging over you, and ready to fall in one mass, so that there is no

part of it which the present generation will not experience." So then, while our Lord

heaps upon a, single generation every kind of calamities, he does not by any means

1483"Que nous voyons aujourdhui advenir aux fideles;" — "which we see in the present day happen to believers."

HARMONY OF THE EVANGELISTS

exempt future ages from the same kind of sufferings, but only enjoins the disciples

to be prepared for enduring them all with firmness.

35 Heaven and earth shall pass away. In order to secure greater confidence in

his statements, he illustrates their certainty by this comparison, that it is more firm

and stable than the entire structure of the world. 1484 But this form of expression is

explained by commentators in a variety of ways. Some refer it as the passing away

of heaven and earth at the last day, by which their frail constitution will be brought

to an end; while others explain it to mean, that sooner shall the entire structure of

the world perish than the prophecy which we have just heard shall fail to be accom-

plished. But as there can be no doubt that Christ expressly intended to raise the

minds of his followers above the contemplation of the world, I think that he refers

to the continual changes which we see in the world, and affirms, that we ought not

to judge of his sayings by the changeful character of the world, which resembles

the billows of the sea; for we know how easily our minds are carried away by the

affairs of the world, when it is undergoing incessant change. For this reason, Christ

enjoins his disciples not to allow their attention to be occupied by the world, but to

look down, from what may be called the lofty watch-tower of divine providence, on

all that he foretold would happen. Yet from this passage we draw a useful doctrine,

that our salvation, because it is founded on the promises of Christ, does not fluctu-

ate according to the various agitations of the world, but remains unshaken, provided

only that our faith rises above heaven and earth, and ascends to Christ himself.

36. But of that day and hour. By this sentence, Christ intended to hold the minds

of believers in suspense that they might not, by a false imagination, fix any time

for the final redemption. We know how fickle our minds are, and how much we are

tickled by a vain curiosity to know more than is proper. Christ likewise perceived

that the disciples were pushing forward with excessive haste to enjoy a triumph.

He therefore wishes the day of his coming to be the object of such expectation and

desire, that none shall dare to inquire when it will happen. In short, he wishes his

disciples so to walk in the light of faith, that while they are uncertain as to the time,

they may patiently wait for the revelation of him. We ought therefore to be on our

guard, lest our anxiety about the time be carried farther than the Lord allows; for the

chief part of our wisdom lies in confining ourselves soberly within the limits of God's

word. That men may not feel uneasy at not knowing that day, Christ represents

angels as their associates in this matter; for it would be a proof of excessive pride

and wicked covetousness, to desire that we who creep on the earth should know

more than is permitted to the angels in heaven. 1485

Mark adds, nor the Son himself. And surely that man must be singularly mad,

who would hesitate to submit to the ignorance which even the Son of God himself

did not hesitate to endure on our account. But many persons, thinking that this was

unworthy of Christ, have endeavored to mitigate the harshness of this opinion by a

contrivance of their own; and perhaps they were driven to employ a subterfuge by

the malice of the Arians, who attempted to prove from it that Christ is not the true

1484"Que tout l'ordre de nature qui se voit au ciel et à la terre;" — "than the whole order of nature which is seen in heaven and in earth."

1485"Aux anges de Paradis;" — "to the angels in Paradise."

JOHN CALVIN

and only God. So then, according to those men, Christ did not know the last day,

because he did not choose to reveal it to men. But since it is manifest that the same

kind of ignorance is ascribed to Christ as is ascribed to the angels, we must endeavor

to find some other meaning which is more suitable. Before stating it, however, I shall

briefly dispose of the objections of those who think that it is an insult offered to the

Son of God, if it be said that any kind of ignorance can properly apply to him.

As to the first objection, that nothing is unknown to God, the answer is easy. For

we know that in Christ the two natures were united into one person in such a manner

that each retained its own properties; and more especially the Divine nature was in

a state of repose, and did not at all exert itself, 1486 whenever it was necessary

that the human nature should act separately, according to what was peculiar to

itself, in discharging the office of Mediator. There would be no impropriety, therefor

in saying that Christ, who knew all things, (John 21:17) was ignorant of something

in respect of his perception as a man; for otherwise he could not have been liable

to grief and anxiety, and could not have been like us, (Hebrews 2:17.) Again, the

objection urged by some—that ignorance cannot apply to Christ, because it is the

punishment of sin — is beyond measure ridiculous. For, first, it is prodigious folly

to assert that the ignorance which is ascribed to angels proceeds from sin; but they

discover themselves to be equally foolish on another ground, by not perceiving that

Christ clothed himself with our flesh, for the purpose of enduring the punishment

due to our sins. And if Christ, as man, did not know the last day, that does not any

more derogate from his Divine nature than to have been mortal.

I have no doubt that he refers to the office appointed to him by the Father as in

a former instance, when he said that it did not belong to him to place this or that

person at his right or left hand, (Matthew 20:23; Mark 5:40.) For (as I explained

under that passage 1487 ) he did not absolutely say that this was not in his power,

but the meaning was, that he had not been sent by the Father with this commission,

so long as he lived among mortals. So now I understand that, so far as he had come

down to us to be Mediator, until he had fully discharged his office that information

was not given to him which he received after his resurrection; for then he expressly

declared that power over all things had been given to him, (Matthew 28:18.)

1486"La Divinité s'est tenue comme cachee; c'est à dire, n'a point demonstré sa vertu;" — "the Divine nature was kept, as it were, concealed; that is, did not display 'its power."

1487Harmony, vol. 2, p. 421

Matthew 24:37-42; Mark 13:33; Luke 17:26-37; 21:34-36

MATTHEW 24:37-42; MARK 13:33;

LUKE 17:26-37; 21:34-36

Matthew 24:37-42

Mark 13:33

Luke 17:26-37

37. But as the days of Noah were, so shall also the coming of the Son of man be.

38. For as in the days that came before the deluge, they were eating and drinking,

marrying and giving in marriage, till the day when Noah entered into the ark, 39.

And knew not until the deluge came, 1488 and took them all away: so shall also the

coming of the Son of man be. 40. Two men shall then be in the field; one is taken,

and the other is left. 41. Two women shall be grinding at the mill; one is taken, and

the other is left. 42. Watch therefore, for you know not at what hour your Lord will

come.

33. Take heed, watch and pray; for you know not when the time is.

26. And as it happened in the days of Noah, so shall it be also in the days of

the Son of man. 27. They ate, they drank, they married wives, and were given in

marriage, till that day when Noah entered into the ark; and the deluge came, and

destroyed them all. 28. In like manner also, as it happened in the days of Lot, they

ate, they drank, they bought, they sold, they planted, they built; 29. But on the day

that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed

them all. 30. In all these respects shall the day be when the Son of man shall be

revealed. 31. In that day, let not him who shall be on the housetop, and his furniture

in the house, go down to take them away; and in like manner, let not him who shall

be in the field return to what he hath left behind. 32. Remember Lot's wife. 33.

Whosoever shall seek to save his soul, shall lose it; and whosoever shall lose it, will

beget it to life. 1489 34. I tell you, in that night two men shall be in one bed; one shall

be taken, and the other shall be left. 35. Two women shall be grinding together; one

1488"Et ne cognurent le deluge, jusqu'à ce qu'il fust venu;" — "and were not aware of the deluge, until it was come."

1489"Il l'engendrera en vic, ou, la vivifera, ou luy fera avoir vie;" — "he will beget it to life, or, will quicken it, or, will cause it to have life."

JOHN CALVIN

shall be taken, and the other shall be left. 36. Two men shall be in the field; one shall

be taken, and the other shall be left. 37. Then they answering say to him, Where,

Lord? And he said to them, Wherever the carcass is, there will the eagles also be

gathered together.

Luke 21:34-36

34. And take heed to yourselves, lest at any time your hearts be overcharged

with surfeiting and drunkenness, and the cares of this life, and that day come upon

you suddenly. 35. For as a snare shall it come 1490 on all who dwell on the face of the

whole earth. 36. Watch therefore, praying at all times that you may be permitted to

escape all those things which shall happen, and to stand before the Son of man.

Matthew 24:37. But as the days of Noah were. Although Christ lately expressed

his desire to keep the minds of his followers in suspense, that they might not inquire

too anxiously about the last day; yet, lest the indifference arising out of the enjoy-

ments of the world should lull them to sleep, he now exhorts them to solicitude. He

wished them to be uncertain as to his coming, but yet to be prepared to expect him

every day, or rather every moment. 1491 To shake off their sloth, and to excite them

more powerfully to be on their guard, he foretells that the end will come, while the

world is sunk in brutal indifference; just as in the days of Noah all the nations were

swallowed up by the deluge, when they had no expectation of it, but rioted in glut-

tony and voluptuousness, and shortly afterwards, the inhabitants of Sodom, while

they were abandoning themselves without fear to sensuality, were consumed by fire

from heaven. Since indifference of this sort will exist about the time of the last day,

believers ought not to indulge themselves after the example of the multitude.

We have now ascertained the design of Christ, which was, to inform believers that,

in order to prevent themselves from being suddenly overtaken, they ought always to

keep watch, because the day of the last judgment will come when it is not expected.

Luke alone mentions Sodom, and that in the seventeenth chapter, where he takes

occasion, without attending to the order of time, to relate this discourse of Christ.

But it would not have been improper that the two Evangelists should have satisfied

themselves with a single example, though Christ mentioned two, more especially

when those examples perfectly agreed with each other in this respect, that at one

time the whole human race, in the midst of unbroken indolence and pleasure, was

suddenly swallowed up, 1492 with the exception of a few individuals. When he says

that men were giving their whole attention to eating, drinking, marriage, and other

worldly employments, at the time when God destroyed the whole world by a deluge,

and Sodom by thunder; these words mean that they were as fully occupied with the

conveniences and enjoyments of the present life, as if there had been no reason

to dread any change. And though we shall immediately find him commanding the

disciples to guard against surfeiting and earthly cares, yet in this passage he does

not directly condemn the intemperance, but rather the obstinacy, of those times,

in consequence of which, they despised the threatenings of God, and awaited with

1490"Car il surprendra comme un laqs;" — "for it will come unawares at a snare." 1491"De jour en jour, ou plustost d'heure en heure;" — "from day to day, or rather from hour to hour."

1492"Avoit esté soudainement destruit par les eaux;" — "was suddenly destroyed by the waters."

HARMONY OF THE EVANGELISTS

indifference their awful destruction. Promising to themselves that the condition in

which they then were would remain unchanged, they did not scruple to follow with-

out concern their ordinary pursuits. And in itself it would not have been improper,

or worthy of condemnation, to make provision for their wants, if they had not with

gross stupidity opposed the judgment of God, and rushed, with closed eyes, to un-

bridled iniquity, as if there had been no Judge in heaven. So now Christ declares

that the last age of the world will be in a state of stupid indifference, so that men

will think of nothing but the present life, and will extend their cares to a long period,

pursuing their ordinary course of life, as if the world were always to remain in the

same condition. The comparisons are highly appropriate; for if we consider what

then happened, we shall no longer be deceived by the belief that the uniform order

of events which we see in the world will always continue. For within three days of

the time, when every man was conducting his affairs in the utmost tranquillity, the

world was swallowed up by a deluge, and five cities were consumed by fire.

39. And knew not until the deluge came. The source and cause of their ignorance

was, that unbelief had blinded their minds; as, on the other hand, we are informed

by the Apostle, that Noah beheld at a distance, by the eyes of faith, the vengeance

of God which was still concealed, so as to entertain an early dread of it, (Hebrews

11:7.) And here Christ compares Noah with the rest of the world, and Lot with the

inhabitants of Sodom, that believers may learn to withdraw, lest they wander and be

cut off along with others. But it must be observed that the reprobate, at that time,

were hardened in their wickedness, because the Lord did not show his grace to any

but his servants, by giving them a salutary warning to beware in proper time. Not

that information of the future deluge was altogether withheld from the inhabitants

of the world—before whose eyes Noah, in building the ark for more than a hundred

years, presented a warning of the approaching calamity—but because one man was

specially warned, by divine revelation, of the future destruction of the whole world,

and raised up to cherish the hope of salvation. Though the report of the last judgment

is now widely circulated, and though there are a few persons who have been taught

by God to perceive that Christ will come as a Judge in due time, yet it is proper that

those persons should be aroused by this extraordinary kindness of God, and that

their senses should be sharpened, lest they give themselves up to the indifference

which so generally prevails. For Peter compares the ark of Noah with our baptism on

this ground, that a small company of men, separated from the multitude, is saved

amidst the waters, (1 Peter 3:20, 21.) To this small number, therefore, our minds

must be directed, if we desire to escape in safety.

40. Two men shall then be in the field. Before mentioning this, Luke inserts

some sentences; the first of which is presented by Matthew as belonging to the

destruction of Jerusalem, Let not him who shall be on the house-top go down into

his house to carry away his furniture. But it is possible that Christ applied the same

words to various subjects. Luke states also a warning, that the disciples should

remember Lot's wife; that is, that they should forget those things which are behind,

(Philippians 3:13) and advance towards the end of the heavenly calling. For Lot's wife

was changed into a pillar of salt, (Genesis 19:26,) because, hesitating whether there

JOHN CALVIN

were good reasons for departing from the city, she looked behind her, by which she

gave the lie to the heavenly oracle. Perhaps, too, regret at leaving her nest, in which

she had dwelt with comfort, induced her to turn her head. Since, therefore, God

intended that she should remain as an everlasting demonstration, our minds ought

to be strengthened by the constancy of faith, that they may not hesitate and give

way in the middle of the course; and they ought also to be trained to perseverance,

in order that, bidding adieu to the fascinations of a transitory life, they may rise

cheerfully and willingly towards heaven.

Luke adds a third sentence, whosoever shall seek to save his soul will lose it, that

the desire of an earthly life may not prevent believers from passing rapidly through

the midst of death, to the salvation laid up for them in heaven. And Christ employs

a strong expression to denote the frailty of the present life, when he says that souls

({Ζωογονοῦνται}), — that is, are begotten into life — when they are lost. His mean-

ing is the same as if he had declared that inch do not live in the world, because the

commencement of that life which is real, and which is worthy of the name, is, to

leave the world. Luke afterwards adds what we find also in Matthew, that husbands

and wives will then be separated, that the tics by which human beings are bound to

each other in the world may not hinder or retard the godly; for it frequently happens

that, while men are paying attention to each other, not one of them advances a step.

In order, therefor that every man in his own department, freed from every bond and

impediment, may run with cheerfulness, Christ informs us that, out of a single cou-

ple, one partner will be taken, while the other is left. Not that all who are united must

of necessity be thus separated; for the sacred bond of piety will cause a believing

wife to cleave to a believing husband, and will cause children to accompany their

father. But Christ only intended, in order to cut off every occasion of delay, to enjoin

every one to make haste, that those who already prepared may not waste their time

in waiting for their companions. Immediately afterwards Luke adds, where the car-

cass is, there will the eagles also be gathered together; which must not, however,

be restricted to the last day, but as the disciples had asked, Where, Lord? that is,

"How shall we stand erect amidst so great shaking? and how shall we remain safe

amidst such dangerous storms? and to what places of concealment shall we resort

for protection, when we are united?" Christ declares, as we find in Matthew—that he

is the banner of solid union, and in which all the children of God must be gathered.

42. Watch therefore. In Luke the exhortation is more pointed, or, at least, more

special, Take heed to yourselves, lest at any time your hearts be overcharged with

surfeiting, and drunkenness, and the cares of this life. And certainly he who, by

living in intemperance, has his senses overloaded with food and wine, will never

elevate his mind to meditation on the heavenly life. But as there is no desire of the

flesh that does not intoxicate a man, they ought to take care, in all these respects,

not to satiate themselves with the world, if they wish to advance with speed to the

kingdom of Christ. The single word watch — which we find in Matthew — denotes

that uninterrupted attention which keeps our minds in full activity, and makes us

pass through the world like pilgrims.

In the account given by Mark, the disciples are first enjoined to take heed lest,

HARMONY OF THE EVANGELISTS

through carelessness or indolence, ruin overtake them; and next are commanded

to watch, because various allurements of the flesh are continually creeping upon

us, and lulling our minds to sleep. Next follows an exhortation to prayer, because

it is necessary to seek elsewhere the supplies that are necessary for supporting our

weakness. Luke dictates the very form of prayer; first, that God may be pleased to

rescue us from so deep and intricate a labyrinth; and next, that he may present us

safe and sound in presence of his Son; for we shall never be able to reach it but

by miraculously escaping innumerable deaths. And as it was not enough to pass

through the course of the present life by rising superior to all dangers, Christ places

this as the most important, that we may be permitted to stand before his tribunal.

For you know not at what hour your Lord will come. It ought to be observed,

that the uncertainty as to the time of Christ's coming — which almost all treat as an

encouragement to sloth — ought to be felt by us to be an excitement to attention

and watchfulness. God intended that it should be hidden from us, for the express

purpose that we may keep diligent watch without the relaxation of a single hour.

For what would be the trial of faith and patience, if believers, after spending their

whole life in ease, and indolence, and pleasure, were to prepare themselves within

the space of three days for meeting Christ?

Matthew 24:43-51; Mark 13:34-37; Luke 12:35-50

MATTHEW 24:43-51; MARK 13:34-37;

LUKE 12:35-50

Matthew 24:43-51

Mark 13:34-37

Luke 12:35-50

43. But know this, that if the householder had known at what hour the thief would

come, he would certainly have watched, and would not have permitted his house to

be broken into. 44. Therefore, be you also ready; because the Son of man will come

at an hour when you are not aware. 45. Who is the faithful and wise servant, whom

his master hath appointed over his household, to give them food in due season? 46.

Blessed is that servant, whom his master, when he cometh, shall find acting in this

manner. 47. Verily I say to you, He will appoint him 1493 over all his property. 48. But

if that wicked servant shall say in his heart, My master delayeth to come; 49. And

shall begin to beat his fellow-servants, and even to eat and drink with drunkards; 50.

The master of that servant will come on a day when he doth not look for him, and at

an hour when he is not aware; 51. And shall cut him off; and assign his portion with

hypocrites: weeping and gnashing of teeth shall be there.

34. As a man 1494 who is going abroad, and hath left his house, and hath given

it in charge to his servants, and hath assigned to every man his work, and hath

commanded the porter to watch. 35. Watch, therefore; (for you know not when your

Lord will come, 1495 whether in the evening, or at midnight, or at the cock crowing,

or in the morning;) 36. Lest, when he shall come suddenly, he will find you sleeping.

37. But what I say to you I say to all, Watch.

35. Let your loins be girt, and your lamps burning; 36. And yourselves like men

who wait for their master, till he shall return from the marriage, that, when he shall

come and knock, 1496 they may open to him immediately. 37. Blessed are those

1493"Il le constituera, ou, luy donnera en charge;" — "he will appoint him, or, will commit to his charge."

1494"C'est ainsi comme si un homme, &c.; ou, Le Fils de l'homme est tout un comme si un homme," &c.—"It is as if a man, &c.; or, The Son of Man is all one as if a man," &c.

1495"Quand le Seigneur de la maison viendra;" — "when the Lord of the house will come." 1496"Et frappera à la porte;" — "and shall knock at the gate."

HARMONY OF THE EVANGELISTS

servants whom their lord, when he cometh shall find watching. Verily I tell you, that

he will gird himself, and make them sit down at table, and will come forward and

serve them. 38. And if he shall come in the second watch, or if he shall come in the

third watch, and find them so, blessed are those servants. 39. But know this, that if

the householder had known at what hour the thief would come, he would certainly

have watched, and would not have permitted his house to be broken into. 40. And

therefore be you also ready; for the Son of man will come at an hour when you are

not expecting him. 41. And Peter saith to him, Lord, sayest thou this parable to us,

or likewise to all? 42. And the Lord said, Who is a faithful and wise steward, whom

his master will appoint over his household, to give them their allowance of food at

the proper time? 43. Blessed is that servant, whom his master, when he cometh,

shall find acting in this manner. 44. Verily I tell you, that he will appoint him over all

that he possesses. 45. But if that servant shall say in his heart, My master delayeth

his coming, and shall begin to beat the men-servants, and maids, and to eat and

drink, and to be drunken; 46. The master of that servant will come on a day when he

doth not expect him, and at an hour when he is not aware, and will cut him off, and

assign his portion with the unfaithful. 47. But that servant, who knew his master's

will, and did not make himself ready, nor did according to his will, shall be beaten

with many stripes. 48. But he who knew not, and did things worthy of stripes, shall

be beaten with few stripes. And to whomsoever much hath been given, much will

be demanded from him, and to whom men have entrusted much, from him they

will exact more. 49. I came to send a fire on the earth, and what do I wish if it be

already be kindled? 1497 50. But I have to be baptized with a baptism, and how am

I distressed till it be accomplished!

Matthew 24:43. If the householder had known. Luke relates this discourse

of Christ at a different place from Matthew; and we need not wonder at this, for

in the twelfth chapter, where (as we have formerly explained) he collects out of

various discourses a summary of doctrine, he inserts also this parable. Besides, he

introduces a general preface that the disciples should wait for their master, with their

loins girt, and carrying burning lamps in their hands. To this statement corresponds

the parable, which we shall soon afterwards find in Matthew 25:1-12 about the wise

and foolish virgins.

In a few words Christ glances rapidly at the manner in which believers ought to

conduct their pilgrimage in the world; for first he contrasts the girding of the loins

with sloth, and burning lamps with the darkness of ignorance. First, then, Christ en-

joins the disciples to be ready and equipped for the journey, that they may pass

rapidly through the world, and may seek no fixed abode or resting-place but in

heaven. The warning is highly useful; for though ungodly men have likewise in

their mouth this form of expression, "the course of life," yet we see how they lay

themselves down in the world, and remain unmoved in their attachment to it. But

God does not bestow the honorable title of his children on any but those who ac-

knowledge that they are strangers on the earth, and who not only are at all times

1497"Et que veux-je plus s'il est ja allumé? ou, sinon qu'il soit allumé?" — "And what do I wish more, if it be already kindled? or, And what do I wish more than that it be kindled?"

JOHN CALVIN

prepared to leave it, but likewise move forward, in an uninterrupted "course," to-

wards the heavenly life. Again, as they are surrounded on all sides by darkness, so

long as they remain in the world, he furnishes them with lamps, as persons who are

to perform a journey during the night. The first recommendation is, to run vigor-

ously; and the next is, to have clear information as to the road, that believers may

not weary themselves to no purpose by going astray; for otherwise it would be better

to stumble in the way, than to perform a journey in uncertainty and mistake. As to

the expression, girding the loins, it is borrowed from the ordinary custom of Eastern

nations in wearing long garments.

Luke 12:36. And you yourselves like men that wait for their master. He uses

another parable not mentioned by Matthew, who writes more briefly on this subject;

for he compares himself to a householder who, while he is joining in the festivities of

the marriage feast, or in other respects indulging in pleasure, out of his own house,

wishes his servants to conduct themselves with modesty and sobriety at home, at-

tending to their lawful occupations, and diligently waiting for his return. Now though

the Son of God has departed to the blessed rest of heaven, and is absent from us,

yet as he has assigned to every one his duty, it would be improper for us to give

way to indolent repose. Besides, as he has promised that he will return to us, we

ought to hold ourselves prepared, at every moment, to receive him, that he may not

find us sleeping. For if a mortal man looks upon it as a duty which his servants owe

him, that, at whatever hour he returns home, they shall be prepared to receive him,

how much more has he a right to demand from his followers that they shall be sober

and vigilant, and always wait for his coming? To excite them to greater alacrity, he

mentions that earthly masters are so delighted with such promptitude on the part of

their servants, that they even serve them; not that all masters are accustomed to

act in this manner, but because it does sometimes happen that a master, who is kind

and gentle, admits his servants to his own table, as if they were his companions.

Yet it may be asked, Since Scripture calls us in many passages children of light,

(Ephesians 5:8; 1 Thessalonians 5:5,) and since the Lord also shines upon us by his

word, so that we walk as at noon, how does the Lord compare our life to the watches

of tire night? But we ought to seek the solution of this difficulty from the words of

Peter, who tells us, that the word of God shines like a burning lamp, to enable us

distinctly to see our road in a dark place. We ought therefore to attend. to both

statements, that our journey must be performed amidst the thick darkness of the

world, and yet we are protected from the risk of going astray, while the torch of

heavenly doctrine goes before us, more especially when we have Christ himself for

a sun.

Matthew 24:44. But know this. Another similitude is now employed by Christ,

in exhorting his disciples to keep diligent watch; for if any person shall hear that

robbers are prowling in the night, fear and suspicion will not allow him to sleep. Since,

therefore, we are informed that Christ's coming will be sudden and unexpected, like

that of a robber, and since we are expressly forewarned that we must always watch,

lest he come upon us when asleep, and we be swallowed up with the ungodly, there

is no excuse for our indolence; more especially since there is reason to dread not

HARMONY OF THE EVANGELISTS

only a breach of the wall, and a loss of our property, but a deadly wound to ruin our

soul, unless we are on our guard. The tendency of these words therefore is, that the

warning of Christ should arouse us; for, though the last judgment be delayed for a

long time, yet it hangs over us every hour; and, therefore, when there is ground for

alarm, and when danger is near, it is unreasonable that we should be sluggish.

45. Who is the faithful and wise servant? This passage is more distinctly ex-

plained by Luke, who inserts Peter's question, which gave rise to a new parable.

Christ having declared that the suddenness and uncertainty of his coming led to

such danger as left no room for sloth, Peter asked, if this doctrine was general, or if

it belonged to the twelve alone. For the disciples—as we have formerly seen—were

always in the habit of thinking that they were unjustly treated, unless they were ex-

empted from the common lot, and greatly excelled all others. When our Lord now

represents to them a condition which is far from being pleasant or desirable, they

look around them on every hand, like persons astonished. But the object of Christ's

reply is, to show that, if each of the common people ought to watch, much less ought

it to be endured that the apostles should be asleep. As Christ had formerly exhorted

the whole family in general to watch for his coming, so now he demands extraordi-

nary care from the principal servants, who had been appointed over others for the

purpose of pointing out, by their example, the path of sobriety, watchfulness, and

strict temperance. By these words he reminds them that they were not elevated to

high rank for the purpose of indulging in ease, indolence, and pleasure; but that,

the higher the rank of honor which they had obtained, the heavier was the burden

which was laid on them; and therefore he declares that it is especially demanded

from such persons that they exercise fidelity and wisdom.

Let all who are called to an honorable office learn from this, that they are so much

the more strongly bound, not only to bestow their labor faithfully, but to strive with

their utmost zeal and industry to discharge their duty. For while it is enough for

ordinary servants to go through their daily toil, stewards, whose office embraces

the care of the whole family, ought to go much farther. Otherwise Christ charges

them with ingratitude, because, while they have been chosen before others, they

do not answer to their honor; for why does our Lord prefer them to the rest, but in

order that they may excel all by extraordinary fidelity and wisdom? True, indeed,

all are enjoined, without exception, to be sober, and to give earnest attention, but

drowsiness would be peculiarly disgraceful and inexcusable in pastors. He next holds

out even the hope of a reward to encourage them to diligence.

48. But if that wicked servant shall say in his heart. By these words, Christ briefly

points out the source of that carelessness which creeps upon wicked servants. It is

because they trust to a longer delay, and thus of their own accord involve themselves

in darkness. They imagine that the day when they must render an account will never

come; and, under the pretext of Christ's absence, they promise themselves that they

will remain unpunished. For it is impossible but that the expectation of him, when

it does occur to our minds, shall shake off sleep, and still more, that it shall restrain

us from being carried away by wicked sensuality. No excitement of exhortation,

therefore, can be more powerful or efficacious, than to represent to us that rigid

JOHN CALVIN

tribunal which no man will be able to escape. That each of us may be careful to

discharge his duty earnestly, and keep himself strictly and modestly within his own

limits, let us constantly make our minds familiar with the thought of that last and

sudden coming of the Lord, the neglect of which leads the reprobate to indulge in

wickedness.

At the same time, Christ takes a passing glance at the ease with which insolence

grows, when a man has once shaken off the bridle, and given himself up to sinning.

For Christ does not represent to us a servant who is merely dissolute and worth-

less, but one who rises up in an outrageous manner to disturb the whole house,

who wickedly abuses the power committed to him, exercises cruelty on his fellow-

servants, and wastefully spends the property of his master, whom he treats with

open ridicule. Lastly, to excite terror, he adds the punishment, which is of no ordi-

nary degree; for severe punishment is due to such unbounded wickedness.

Luke 12:47. But that servant. There is great weight in this circumstance, which

is mentioned by Luke alone, that, in proportion as any man knowingly and willingly

takes pleasure in despising the Lord, he deserves severer punishment. A comparison

is made between the greater and the less to this effect: If punishment does not fail to

be inflicted on a servant who errs through mistake, what shall become of the wicked

and rebellious servant, who purposely, as it were, tramples under foot the authority

of his master? It ought to be remembered, however, that those who are appointed

to govern the Church do not err through ignorance, but basely and wickedly defraud

their Master of his right.

Yet we ought to gather from this passage a general doctrine, that it is in vain for

men to betake themselves to the plea of ignorance, in order to be freed from con-

demnation. For if a mortal man claims the right of demanding from his servants that

they shall inquire into his will, so that nothing may be done in his house in a heed-

less or confused manner; how much greater authority belongs to the Son of God, that

they who serve him should be earnestly desirous to be informed about his injunc-

tions, and not rush forward, at their own pleasure, to act in a state of uncertainty,

but depend wholly on the intimations of his will; particularly when he has prescribed

what we ought to do, and always gives us a gracious answer, when we ask his direc-

tion? It is certain, that our ignorance is always accompanied by gross and shameful

negligence. We see, indeed, that it is in vain to resort to this subterfuge, that he who

has gone wrong through ignorance is not in fault; for, on the contrary, the Heavenly

Judge declares, that though such offenders are visited by lighter chastisement, yet

they will not be altogether unpunished. And if even ignorance does not excuse men,

how dreadful is the vengeance that awaits deliberate transgressors, who with outra-

geous violence provoke God, in opposition to the dictates of their conscience? The

more abundant the instruction, therefore, which any man has received, so much the

greater is the ground for punishment, if he be not obedient and submissive. Hence

it appears how trifling and worthless is the excuse of those who, now rejecting the

plain doctrine of the Gospel, endeavor to screen such obstinacy by the ignorance of

their fathers; as if ignorance were an adequate shield to ward off the judgment of

God. But granting that faults committed through mistake were pardoned, it would

HARMONY OF THE EVANGELISTS

be highly unreasonable that the same favor should be extended to those who sin

willfully, since with deliberate malice they rage against God.

48. To whomsoever much hath been given. Christ shows by another circum-

stance, that the more highly favored disciples ought to be visited with severer pun-

ishment, if they despise their calling, and abandon themselves without reserve to

every kind of licentiousness; because the more eminent a man is, he ought to con-

sider that so much the more has been entrusted to him, and on the express condition

that he shall one day render an account of it. In the same proportion, therefore, as

any of us is endued with higher gifts, if he does not, like a field which has been cul-

tivated at greater expense, yield to the Lord more abundant produce, the abuse of

that grace which he has profaned, or uselessly withheld, will cost him dear.

49. I am come to send fire on the earth. From these concluding words it may

easily be inferred, that this was one of Christ's latest discourses, and is not related

by Luke at the proper place. But the meaning is, that Christ has introduced into

the world the utmost confusion, as if he had intended to mingle heaven and earth.

The gospel is metaphorically compared to fire, because it violently changes the face

of things. The disciples having falsely imagined that, while they were at ease and

asleep, the kingdom of God would come, Christ declares, on the contrary, that there

must first be a dreadful conflagration to kindle the world. And as some beginnings

of it were even then making their appearance, Christ encourages the disciples by

this very consideration, that they already feel the power of the gospel. "When great

commotions," says he, "shall already begin to kindle, this is so far from being a

reason why you should tremble, that it is rather a ground of strong confidence; and,

for my own part, I rejoice that this fruit of my labors is visible." In like manner, all

the ministers of the gospel ought to apply this to themselves, that, when there are

troubles in the world, they may be more diligently employed in their duty. It is proper

to observe, also, that the same fire of doctrine, when it burns on all sides, consumes

chaff and straw, but purifies silver and gold.

50. But I have a baptism to be baptized with. By these words our Lord asserts

that there remains nothing but his last act, that by his death he may consecrate the

renovation of the world. For since the shaking which he mentioned was appalling,

and since that conflagration of the human race was terrific, he is about to show that

the first-fruits must be offered in his own person, after which the disciples ought

not to be displeased at feeling some portion of it. He compares death—as in other

passages—to baptism, (Romans 6:4,) because the children of God, after having been

immersed for a time by the death of the body, shortly afterwards rise again to life, so

that death is nothing else than a passage through the midst of the waters. He says

that he is sorely pressed till that baptism has been accomplished, that he may en-

courage every one of us, by his example, both to bear the cross and to prefer death.

Not that any man can have a natural preference for death, or for any abatement

of present happiness, but because, when we contemplate on the farther bank the

glory, and the blessed and immortal rest of heaven, we not only suffer death with

patience, but are even carried forward by eager desire where faith and hope lead

us.

Matthew 25:1-13

MATTHEW 25:1-13

Matthew 25:1-13

1. Then shall the kingdom of heaven be like ten virgins, who took their lamps,

and went out to meet the bridegroom. 2. And five of them were foolish, and five

were wise. 3. They that were foolish, while they took their lamps, took no oil with

them: 4. But the wise took oil in their vessels along with their lamps. 5. And while

the bridegroom tarried, they all slumbered and slept. 6. And at midnight a cry arose,

Behold, the bridegroom cometh; go you out to meet him. 7. Then all those virgins

arose, and trimmed their lamps. 8. And the foolish said to the wise, Give us of your

oil; for our lamps are going out. 9. But the wise answered, saying, By no means, lest

there be not enough for you and for us; 1498 but go you rather to them that sell, and

buy for yourselves. 10. And while they went to buy, the bridegroom came, and they

that were ready went in with him to the marriage, and the door was shut. 11. And

afterwards came also the other virgins, saying, Lord, Lord, open to us. 12. But he

answering said, Verily I tell you, I know you not. 13. Watch, therefore, for you know

not the day nor the hour in which the Son of man shall come.

Though this exhortation — as will appear from the conclusion of it—has nearly the

same object with the former, yet it is properly added, in order to confirm believers in

perseverance. Our Lord knew how strongly the nature of men is inclined to idleness,

and how, for the most part, they not only grow weary after a great lapse of time,

but give way through sudden dislike. To remedy this disease, he taught his disciples

that they were not duly fortified, unless they had sufficient perseverance for a long

period. When this is ascertained to be the design of the parable, we ought not to

trouble ourselves much with minute investigations, which have nothing to do with

what Christ intended. Some people give themselves a good deal of uneasiness about

the lamps, the vessels, and the oil; but the plain and natural meaning of the whole

is, that it is not enough to have ardent zeal for a short time, if we have not also a

constancy that never tires. And Christ employs a very appropriate parable to express

this. A little before, he had exhorted the disciples, that as they had a journey to

1498"De peur que nous n'en ayons point assez pour nous et pour vous;" — "lest we have not enough of it for us and for you."

HARMONY OF THE EVANGELISTS

perform through dark and dreary places, they should provide themselves with lamps;

but as the wick of the lamp, if it be not supplied with oil, gradually dries up, and

loses its brightness, Christ now says, that believers need to have incessant supplies

of courage, to support the flame which is kindled in their hearts, otherwise their zeal

will fail ere they have completed the journey.

Matthew 25:1. Then shall the kingdom of heaven. By this term is meant the con-

dition of the future Church, which was to be collected by the authority and direction

of Christ. He employs this remarkable title, that believers may not deceive them-

selves by an erroneous opinion that they have arrived at absolute perfection. The

parable is borrowed from the ordinary custom of life; for it was a childish speculation

of Jerome and others, to adduce this passage in praise of virginity; while Christ had

no other object in view than to lessen the uneasiness which they might be apt to feel

in consequence of the delay of his coming. He says, therefore, that he asks nothing

more from us than is usually done for friends at a marriage-feast. The custom was,

that virgins, who are tender and delicate—should, by way of respect, accompany

the bridegroom to his chamber. But the general instruction of the parable consists

in this, that it is not enough to have been once ready and prepared for the discharge

of duty, if we do not persevere to the end.

2. Five were wise. Towards the close of the former chapter, our Lord specially

required steward to be wise, (Matthew 24:45) for it is reasonable, that the heavier

the charge which any man sustains, and the more important the matters in which he

is employed, the wisdom with which he conducts himself should be the greater. But

now he demands wisdom from all the children of God in general, that they may not,

through inconsiderate rashness, expose themselves to be the prey of Satan. Now

this kind of wisdom he describes by saying, that they are to provide themselves with

the supplies necessary for completing the course of their life. For the warmth of our

impatience makes us look upon the time, however short, as far too long protracted;

and next, our poverty is such, that we need supplies for every hour.

5. And while the bridegroom tarried, they all slumbered and slept. Some inter-

pret this slumbering in a bad sense, as if believers, along with others, abandoned

themselves to sloth, and were asleep amidst the vanities of the world; but this is

altogether inconsistent with the intention of Christ, and with the structure of the

parable. There would be greater probability in explaining it to denote death, which

overtakes believers before the coming of Christ; for it is not at that time only that

we must look for salvation, but also when we have left the world and are sleeping in

Christ. But I take it more simply as denoting earthly occupations, in which believers

must be engaged, so long as they dwell in the body; and, though forgetfulness of

the kingdom of God ought never to steal upon them, yet the distracting influence

of the occupations of this world is not inappropriately compared to sleep. For they

cannot be so constantly occupied with the thought of meeting Christ, as not to be

distracted, or retarded, or entangled by a variety of cares, in consequence of which,

while they watch, they are partly asleep.

6. At midnight a cry arose. With respect to the cry I view it as taken metaphori-

cally for his sudden arrival; for we know, that when any thing new and unexpected

JOHN CALVIN

happens, men are wont to make a loud noise. True, indeed, our Lord cries daily, that

he will come quickly, (Revelation 22:20;) but at that, time, the whole frame of the

world will resound with the cry, and his dreadful majesty will fill heaven and earth in

such a manner, as not only to awaken those who are asleep, but to bring the dead

out of their graves, (John 5:28.)

8. And the foolish said to the wise. This is a reproof of the late repentance of

those who never think of what they are in want of, till the door is shut against every

remedy. For those who do not make provision for a long period are charged with folly,

because they are careless, and flatter themselves amidst their poverty, and allow

the season of mutual intercourse to pass in such a way as to despise the aids which

were offered to them. As they do not, in proper time, bethink themselves about

procuring oil, Christ, mocking the knowledge which they have acquired when it is

too late, shows how their stupidity will be punished, when they shall see themselves

to be empty and unprovided, while there is no remedy.

9. Lest there be not enough for you and us. We know that the Lord distributes

his gifts so variously to each, according to his measure, in order that they may give

mutual aid to each other, and may employ for the general advantage what has been

entrusted to each individual; and that in this way is preserved the sacred connection

which exists among the members of the Church. But Christ here points out the time

when he shall summon all men to his tribunal, each carrying his bundle, that he may

bring with him according as he has done in his body. That portion of grace received,

which every man has laid up for himself, is, therefore, justly compared to a stock of

provisions for a journey, which would not be enough for a greater number of persons.

But rather go to them that sell, and buy for yourselves. These words immediately

follow, and are not intended as an admonition, but a reproof; and the meaning is:

"There once was a time for buying, which you ought not to have neglected; for oil

was at that time offered for sale, but the means of obtaining it are now withdrawn."

And yet it is foolish in the Papists to infer from this, that by our own virtues or industry

we obtain the gift of perseverance. For the word buy does not at all imply that a price

has been given; as appears clearly from the passage in Isaiah, (55:1) where the Lord,

while he invites us to buy, demands no price, but informs us, that he has wine and

milk in abundance, to be gratuitously bestowed. There is no other way of obtaining

it, therefore, but to receive by faith what is offered to us.

10. And the door was shut. At length it follows that the door of the heavenly

kingdom will be shut against all who have not made provision, because they failed

in the middle of the course. We must not enter here into minute inquiries, how it is

that Christ says that the foolish virgins went to buy for it means nothing else than

that all who shall not be ready at the very moment when they shall be called will be

shut out from entering into heaven.

Matthew 25:31-46; Luke 21:37-38

MATTHEW 25:31-46; LUKE 21:37-38

Matthew 25:31-46

Luke 21:37-38

31. Now when the Son of man shall come in his glory, and all the holy angels with

him, then shall he sit upon the throne of his glory: 32. And all the nations shall be

assembled before him; and he shall separate them from one another, as a shepherd

separateth the sheep from the goats. 33. And he shall place the sheep on his right

hand, and the goats on the left. 34. Then will the King say to those who shall be

on his right hand, Come, you blessed of my Father, inherit the kingdom prepared for

you from the foundation of the world: 35. For I was hungry, and you gave me to

eat; I was thirsty, and you gave me to drink; I was a stranger, and you received me

kindly; 36. I was naked, and you clothed me; I was sick, and you visited me; I was

in prison, and you came to me. 37. Then shall the righteous answer him, saying,

Lord, when did we see thee hungry, and fed thee? or thirsty, and gave thee drink?

38. And when did e see thee a stranger, and received thee kindly? or naked, and

clothed thee? 39. Or when did we see thee sick, or in prison, and came to thee?

40. And the King answering will say to them, Verily I tell you, So far as you did it to

one of these my brethren, you did it to me. 41. Then will he say also to those who

shall be on the left hand, Depart from me, you cursed, into everlasting fire, which

is prepared for the devil and his angels: 42. For I was hungry, and you gave me no

food; I was thirsty, and you gave me no drink. 43. I was a stranger, and you did not

receive me kindly; I was naked, and you did not clothe me; I was sick, and in prison,

and you did not visit me. 44. Then will they also answer him, saying, Lord, when did

we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did

not assist thee? 45. Then will he answer them, saying, Verily I tell you, So far as you

did it not to any of the least of these, you did it not to me. 46. And these shall go

away into everlasting punishment, and the righteous into everlasting life. 1499

37. And he taught in the temple by day; but at night he went out, and lodged in

the mountain, which is called the mountain of Olives. 38. And early in the morning

1499"Mais les justes iront;" — "but the righteous will go."

JOHN CALVIN

all the people came to him, to hear him in the temple.

Matthew 25:31. Now when the Son of man shall come in his glory. Christ follows

out the same doctrine, and what he formerly described under parables, he now ex-

plains clearly and without figures. The sum of what is said is, that believers, in order

to encourage themselves to a holy and upright conduct, ought to contemplate with

the eyes of faith the heavenly life, which, though it is now concealed, will at length

be manifested at the last coming of Christ. For, when he declares that, when he shall

come with the angels, then will he sit on the throne of his glory, he contrasts this

last revelation with the disorders and agitations of earthly warfare; as if he had said,

that he did not appear for the purpose of immediately setting up his kingdom, and

therefore that there was need of hope and patience, lest the disciples might be dis-

couraged by long delay. Hence we infer that this was again added, in order that the

disciples, being freed from mistake about immediate and sudden happiness, might

keep their minds in warfare till Christ's second coming, and might not give way, or

be discouraged, on account of his absence.

This is the reason why he says that he will then assume the title of King; for

though he commenced his reign on the earth, and now sits at the right hand of the

Father, so as to exercise the supreme government of heaven and earth; yet he has

not yet erected before the eyes of men that throne, from which his divine majesty

will be far more fully displayed than it now is at the last day; for that, of which we

now obtain by faith nothing more than a taste, will then have its full effect. So then

Christ now sits on his heavenly throne, as fir as it is necessary that he shall reign for

restraining his enemies and protecting the Church; but then he will appear openly,

to establish perfect order in heaven and earth, to crush his enemies under his feet,

to assemble his believing people to partake of an everlasting and blessed life, to

ascend his judgment-seat; and, in a word, there will be a visible manifestation of the

reason why the kingdom was given to him by the Father. He says that he will come in

his glory; because, while he dwelt in this world as a mortal man, he appeared in the

despised form of a servant. And he calls it his glory, though he elsewhere ascribes

it to his Father, but the meaning is the same; for he means simply the divine glory,

which at that time shone in the Father only, for in himself it was concealed. 1500

32. And all nations shall be assembled before him. He employs large and splendid

titles for extolling his kingdom, that the disciples may learn to expect a different kind

of happiness from what they had imagined. For they were satisfied with this single

consideration, that their nation was delivered from the miseries with which it was

then oppressed, so that it would be manifest that God had not in vain established

his covenant with Abraham and his posterity. But Christ extends much farther the

benefit of the redemption brought by him, for he will be the Judge of the whole

world. Again, in order to persuade believers to holiness of life, he assures them

that the good and the bad will not share alike; because he will bring with him the

reward which is laid up for both. In short, he declares that his kingdom will be fully

established, when the righteous shall have obtained a crown of glory, and when the

1500"Pource qu'en Christ elle estoit cachee et ne se monstroit;" — "because in Christ it was concealed, and was not exhibited."

HARMONY OF THE EVANGELISTS

wicked shall have received the reward which they deserved.

As a shepherd separateth the sheep from the goats. When our Lord says that the

separation of the sheep from the goats is delayed till that day, he means that the

wicked are now mixed with the good and holy, so that they live together in the same

flock of God. The comparison appears to be borrowed from Ezekiel 34:18, where

the Lord complains of the fierceness of the goats, which attack with their horns the

poor sheep, and destroy the pastures, and pollute the water; and where the Lord

expressly declares that he will take vengeance. And therefore Christ's discourse

amounts to this, that believers ought not to think their condition too hard, if they are

now compelled to live with the goats, and even to sustain many serious attacks and

annoyances from them; secondly, that they ought to beware of being themselves

infected by the contagion of their vices; and, thirdly, to inform them that in a holy

and innocent life their labor is not thrown away, for the difference will one day appear.

34. Come, you blessed of my Father. We must remember Christ's design; for

he bids his disciples rest satisfied now with hope, that they may with patience and

tranquillity of mind look for the enjoyment of the heavenly kingdom; and next, he

bids them strive earnestly, and not become wearied in the right course. To this lat-

ter clause he refers, when he promises the inheritance of the heavens to none but

those who by good works aim at the prize of the heavenly calling. But before speak-

ing of the reward of good works, he points out, in passing, that the commencement

of salvation flows from a higher source; for by calling them blessed of the Father,

he reminds them, that their salvation proceeded from the undeserved favor of God.

Among the Hebrews the phrase blessed of God means one who is dear to God, or

beloved by God. Besides, this form of expression was not only employed by believ-

ers to extol the grace of God towards men, but those who had degenerated from

true godliness still held this principle. Enter, thou blessed of God, said Laban to

Abraham's servant, (Genesis 24:31.) We see that nature suggested to them this ex-

pression, by which they ascribed to God the praise of all that they possessed. There

can be no doubt, therefore, that Christ, in describing the salvation of the godly, be-

gins with the undeserved love of God, by which those who, under the guidance of

the Spirit in this life, aim at righteousness, were predestined to life.

To this also relates what he says shortly afterwards, that the kingdom, to the

possession of which they will be appointed at the last day, had been prepared for

them from the beginning of the world. For though it may be easy to object, that the

reward was laid up with a view to their future merits, any person who will candidly

examine the words must acknowledge that there is an implied commendation of

the grace of God. Nay more, Christ does not simply invite believers to possess the

kingdom, as if they had obtained it by their merits, but expressly says that it is

bestowed on them as heirs.

Yet we must observe another object which our Lord had in view. For though the life

of the godly be nothing else than a sad and wretched banishment, so that the earth

scarcely bears them; though they groan under hard poverty, and reproaches, and

other afflictions; yet, that they may with fortitude and cheerfulness surmount these

obstacles, the Lord declares that a kingdom is elsewhere prepared for them. It is no

JOHN CALVIN

slight persuasive to patience, when men are fully convinced that they do not run in

vain; and therefore, lest our minds should be east, down by the pride of the ungodly,

in which they give themselves unrestrained indulgences—lest our hope should even

be weakened by our own afflictions, let us always remember the inheritance which

awaits us in heaven; for it depends on no uncertain event, but was prepared for us

by God before we were born,—prepared, I say, for each of the elect, for the persons

here addressed by Christ are the blessed of the Father.

When it is here said only that the kingdom was prepared from the beginning of the

world, while it is said, in another passage, that it was prepared before the creation of

heaven and of earth, (Ephesians 1:4) this involves no inconsistency. For Christ does

not here fix the precise time when the inheritance of eternal life was appointed for

the sons of God, but only reminds us of God's fatherly care, with which he embraced

us before we were born; and confirms the certainty of our hope by this consideration,

that our life can sustain no injury from the commotions and agitations of the world.

35. For I was hungry. If Christ were now speaking of the cause of our salvation,

the Papists could not be blamed for inferring that we merit eternal life by good works;

but as Christ had no other design than to exhort his people to holy and upright con-

duct, it is improper to conclude from his words what is the value of the merits of

works. With regard to the stress which they lay on the word for, as if it pointed out

the cause, it is a weak argument; for we know that, when eternal life is promised to

the righteous, the word for does not always denote a cause, but rather the order of

procedure. 1501 But we have another reply to offer, which is still more clear; for we

do not deny that a reward is promised to good works, but maintain that it is a reward

of grace, because it depends on adoption. Paul boasts (2 Timothy 4:8) that a crown

of righteousness is laid up for him; but whence did he derive that confidence but

because he was a member of Christ, who alone is heir of the heavenly kingdom? He

openly avows that the righteous Judge will give to him that crown; but whence did

he obtain that prize but because by grace he was adopted, and received that justi-

fication of which we are all destitute? We must therefore hold these two principles,

first, that believers are called to the possession of the kingdom of heaven, so far as

relates to good works, not because they deserved them through the righteousness of

works, or because their own minds prompted them to obtain that righteousness, but

because God justifies those whom he previously elected, (Romans 8:30.) Secondly,

although by the guidance of the Spirit they aim at the practice of righteousness, yet

as they never fulfill the law of God, no reward is due to them, but the term reward is

applied to that which is bestowed by grace.

Christ does not here specify every thing that belongs to a pious and holy life,

but only, by way of example, refers to some of the duties of charity, by which we

give evidence that we fear God. For though the worship of God is more important

than charity towards men, and though, in like manner, faith and supplication are

more valuable than alms, yet Christ had good reasons for bringing forward those

evidences of true righteousness which are more obvious. If a man were to take no

1501"Elle ne touche pas tousjours la cause et le fondement de salut, mais plustost l'ordre et la procedure que Dieu y tient;" — "it does not always refer to the cause and foundation of salvation, but rather to the order and procedure which God observes in regard to it."

HARMONY OF THE EVANGELISTS

thought about God, and were only to be beneficent towards men, such compassion

would be of no avail to him for appeasing God, who had all the while been defrauded

of his right. Accordingly, Christ does not make the chief part of righteousness to

consist in alms, but, by means of what may be called more evident signs, shows what

it is to live a holy and righteous life; as unquestionably believers not only profess with

the mouth, but prove by actual performances, that they serve God.

Most improperly, therefore, do fanatics, under the pretext of this passage, with-

draw from hearing the word, and from observing the Holy Supper, and from other

spiritual exercises; for with equal plausibility might they set aside faith, and bear-

ing the cross, and prayer, and chastity. But nothing was farther from the design of

Christ than to confine to a portion of the second table of the Law that rule of life

which is contained in the two tables. The monks and other noisy talkers had as little

reason to imagine that there are only six works of mercy, because Christ does not

mention any more; as if it were not obvious, even to children, that he commends, by

means of a synacdoche, all the duties of charity. For to comfort mourners, to relieve

those who are unjustly oppressed, to aid simple-minded men by advice, to deliver

wretched persons from the jaws of wolves, are deeds of mercy not less worthy of

commendation than to clothe the naked or to feed the hungry.

But while Christ, in recommending to us the exercise of charity, does not exclude

those duties which belong to the worship of God, he reminds his disciples that it will

be an authentic evidence of a holy life, if they practice charity, agreeably to those

words of the prophet,

I choose mercy, and not sacrifice, (Hosea 6:6;)

the import of which is, that hypocrites, while they are avaricious, and cruel, and

deceitful, and extortioners, and haughty, still counterfeit holiness by an imposing

array of ceremonies. Hence also we infer, that if we desire to have our life approved

by the Supreme Judge, we must not go astray after our own inventions, but must

rather consider what it is that He chiefly requires from us. For all who shall depart

from his commandments, though they toil and wear themselves out in works of their

own contrivance, will hear it said to them at the last day, Who

hath required those things at your hands? (Isaiah 1:12.)

37. Then wilt the righteous answer him. Christ represents the righteous as

doubting—what they know well—his willingness to form a just estimate of what is

done to men. 1502 But as this was not so deeply impressed on their minds as it

ought to have been, he holds out to them this lively representation. 1503 For how

comes it that we are so slow and reluctant to acts of beneficence, but because that

promise is not truly engraven on our hearts, that God will one day repay with usury

what we bestow on the poor? The admiration which Christ here expresses is in-

tended to instruct us to rise above the apprehension of our flesh, whenever afflicted

brethren ask our confidence and aid, that the aspect of a despised man may not

hinder us from treating him with kindness.

1502"La charit, qu'on exerce envers les hommes;" — "the charity which is exercised towards men."

1503"Il leur represente au vif, tout ainsi que si la chose se faisoit devant lcurs yeux;" — "he represents it to them in a lively manner, quite as if the thing were done before their eyes."

JOHN CALVIN

40. Verily I tell you. As Christ has just now told us, by a figure, that our senses

do not yet comprehend how highly he values deeds of charity, so now he openly

declares, that he will reckon as done to himself whatever we have bestowed on his

people. We must be prodigiously sluggish, if compassion be not drawn from our

bowels by this statement, that Christ is either neglected or honored in the person

of those who need our assistance. So then, whenever we are reluctant to assist the

poor, let us place before our eyes the Son of God, to whom it would be base sacrilege

to refuse any thing. By these words he likewise shows, that he acknowledges those

acts of kindness which have been performed gratuitously, and without any expec-

tation of a reward. And certainly, when he enjoins us to do good to the hungry and

naked, to strangers and prisoners, from whom nothing can be expected in return,

we must look to him, who freely lays himself under obligation to us, and allows us to

place to his account what might otherwise appear to have been lost.

So far as you have done it to one of the least of my brethren. Believers only are

expressly recommended to our notice; not that he bids us altogether despise others,

but because the more nearly a man approaches to God, he ought to be the more

highly esteemed by us; for though there is a common tie that binds all the children

of Adam, there is a still more sacred union among the children of God. So then,

as those, who belong to the household of faith ought to be preferred to strangers,

Christ makes special mention of them. And though his design was, to encourage

those whose wealth and resources are abundant to relieve the poverty of brethren,

yet it affords no ordinary consolation to the poor and distressed, that, though shame

and contempt follow them in the eyes of the world, yet the Son of God holds them

as dear as his own members. And certainly, by calling them brethren, he confers on

them inestimable honor.

41. Depart from me, you cursed. He now comes to the reprobate, who are so

intoxicated by their fading prosperity, that they imagine they will always be happy.

He threatens, therefore, that he will come as their Judge, and that he will make them

forget those luxurious enjoyments to which they are now so entirely devoted; not

that the coming of Christ will strike them with terror—for they think that they

have made a covenant with death, (Isaiah 28:15,)

and harden themselves in wicked indifference—but that believers, warned of their

dreadful ruin, may not envy their present lot. For as promises are necessary for us,

to excite and encourage us to holiness of life, so threatenings are likewise necessary

to restrain us by anxiety and fear. We are therefore taught how desirable it is to be

united to the Son of God; because everlasting destruction and the torment of the

flesh await all those whom he will drive from his presence at the last day. He will

then order the wicked to depart from him, because many hypocrites are now mixed

with the righteous, as if they were closely allied to Christ.

Into everlasting fire. We have stated formerly, that the term fire represents

metaphorically that dreadful punishment which our senses are unable to compre-

hend. It is therefore unnecessary to enter into subtle inquiries, as the sophists do,

into the materials or form of this fire; for there would be equally good reason to

inquire about the worm, which Isaiah connects with the

HARMONY OF THE EVANGELISTS

fire for their worm shall not die,

either shall their fire be quenched, (Isaiah 66:24.)

Besides, the same prophet shows plainly enough in another passage that the

expression is metaphorical; for he compares the Spirit of God to a blast by which the

fire is kindled, and adds a mixture of brimstone, (Isaiah 30:33.) Under these words,

therefore, we ought to represent to our minds the future vengeance of God against

the wicked, which, being more grievous than all earthly torments, ought rather to

excite horror than a desire to know it. But we must observe the eternity of this fire,

as well as of the glory which, a little before, was promised to believers.

Which is prepared for the devil. Christ contrasts with himself the devil, as the

head of all the reprobate. For though all the devils are apostate angels, yet many

passages of Scripture assign thee highest authority to one who assembles under

him, as in one body, all the wicked to perdition; in the same manner as believers

assemble to life under Christ, and grow under him, till, having reached perfection,

they are entirely united by him to God, (Ephesians 4:13; Colossians 2:19.) But now

Christ says, that hell is prepared for the devil, that wicked men may not entertain

the belief that they will be able to escape it, when they hear that they are involved

in the same punishment with the devil, who, it is certain, was long ago sentenced

and condemned to hell, without any hope of deliverance.

And his angels. By the devil's angels some understand wicked men, but it is

more probable that Christ speaks only of devils. And so these words convey an

indirect reproach, that men, who had been called to the hope of salvation through the

Gospel, chose to perish with Satan, and, rejecting the Author of salvation, voluntarily

threw themselves into this wretched condition; not that they were not appointed to

destruction as well as the devil, but because in their crime is plainly seen the cause

of their destruction, when they reject the grace of their calling. And thus, though the

reprobate were devoted to death, by a secret judgment of God, before they were

born, yet, so long as life is offered to them, they are not reckoned heirs of death

or companions of Satan, but their perdition, which had been formerly concealed, is

discovered and made evident by their unbelief.

44. Then shall they also answer him. The same kind of striking delineation which

Christ had formerly employed is now repeated, in order to inform the reprobate, that

their vain excuses, by which they now deceive themselves, will be of no avail to them

at the last day. For whence comes the great cruelty of their pride towards the poor,

but because they think that they will not be punished for despising them? To destroy

this self-complacency, our Lord gives them warning, that they will one day feel—but

when it will be too late—what they do not now deign to consider, that those who are

now so greatly despised are not less esteemed by Christ than his own members.

Matthew 26:1-13; Mark 14:1-9; Luke 22:1-2

MATTHEW 26:1-13; MARK 14:1-9; LUKE 22:1-2

Matthew 26:1-13

Mark 14:1-9

Luke 22:1-2

1. And it happened when Jesus had finished all these discourses, he said to his

disciples, 2. You know that after two days is the passover; and the Son of man is

betrayed to be crucified. 3. Then were assembled the chief priests, and scribes,

and elders of the people, in the palace of the high priest, who was called Caiaphas,

4. And entered into consultation how they would take Jesus by stratagem, and kill

him. 5. But they said, Not during the festival, lest there be a commotion among the

people. 6. And when Jesus was in Bethany, in the house of Simon the leper, 7. A

woman came to him, having ointment, and poured it on his head, while he sat at

table. 8. And his disciples, when they saw it, were angry, saying, Why is this waste?

9. For this ointment might have been sold for a great price, and given to the poor.

10. But Jesus, knowing this, said to them, Why do you trouble the woman? for she

hath performed a good action towards me. 11. For you have the poor always with

you, but me you have not always. 1504 12. For as to this ointment which this woman

hath poured on my body, she did it to bury me. 13. Verily I tell you, Wheresoever

this gospel shall be preached throughout the whole world, this also which she hath

done will be told in remembrance of her.

1. And after two days was the passover, and the feast of unleavened bread;

and the chief priests and scribes sought how they would seize him by craft, and kill

him. 2. But they said, Not during the festival, lest there be a commotion among the

people. 3. And while he was in Bethany, in the house of Simon the leper, while he

sat at table, a woman came, having an alabaster box of ointment of spikenard, very

precious; and she broke the box, and poured it on his head. 4. And there were some

who were angry within themselves, and said, Why is this waste of the ointment? 5.

For this might have been sold for more than three hundred denarii, 1505 and given

1504"Mais vous ne m'aurez point tousjours;" — "but you will not have me always." 1505Reckoning silver at five shillings an ounce, a denarius, which weighed a drachm, was worth sevenpence-halfpenny; and three hundred denarii were equal to nine pounds, seven shillings,

HARMONY OF THE EVANGELISTS

to the poor. And they murmured against her. 6. But Jesus said, Let her alone: why

do you trouble her? she hath performed a good action towards me. 7. For you have

the poor always with you, and whenever you choose, you may do good to them; but

me you have not always. 1506 8. She hath done what she could; she hath come

beforehand, to anoint my body to the burying. 9. Verily I tell you, Wheresoever this

gospel hath been preached throughout the whole world, this also which she hath

done shall be told in remembrance of her.

1. Now the feast of unleavened bread, which is called the Passover, was at hand.

2. And the chief priests and scribes sought how they might kill him; for they dreaded

the people.

Christ now confirms again what we have seen that he had sometimes predicted

to his disciples; but this last prediction clearly shows how willingly he offered him-

self to die; and it was necessary that he should do so, because God could not be

appeased but by a sacrifice of obedience. He intended, at the same time, to prevent

the disciples from taking offense, lest they might be altogether discouraged by the

thought that he was dragged to death by necessity. Two purposes were thus served

by this statement: to testify, first, that the Son of God willingly surrendered himself

to die, in order to reconcile the world to the Father, (for in no other way could the

guilt of sins have been expiated, or righteousness obtained for us;) and, secondly,

that he did not die like one oppressed by violence which he could not escape, but

because he voluntarily offered himself to die. He therefore declares that he comes

to Jerusalem with the express intention of suffering death there; for while he was at

liberty to withdraw and to dwell in a safe retreat till that time was come, he knowingly

and willfully comes forward at the exact time. And though it was of no advantage

to the disciples to be informed, at that time, of the obedience which he was ren-

dering to the Father, yet afterwards this doctrine tended in no small degree to the

edification of their faith. In like manner, it is of singular utility to us at the present

day, because we behold, as in a bright mirror, the voluntary sacrifice, by which all

the transgressions of the world were blotted out, and, contemplating the Son of God

advancing with cheerfulness and courage to death, we already behold him victorious

over death.

Matthew 26:3. Then were assembled the chief priests. Matthew does not mean

that they assembled during the two days, but introduces this narrative to show, that

Christ was not led by any opinion of man to fix the day of his death; for by what

conjectures could he have been led to it, since his enemies themselves had resolved

to delay for a time? The meaning therefore is, that by the spirit of prophecy he spoke

of his own death, which no man could have suspected to be so near at hand. John

explains the reason why the scribes and priests held this meeting: it was because,

from day to day, the people flocked to Christ in greater multitudes, (John 11:48.) And

at that time it was decided, at the instigation of Caiaphas, that he should be put to

death, because they could not succeed against him in any other way.

5. But they said, Not during the festival. They did not think it a fit season, till

and sixpence, of our money. — Ed.

1506"Mais vous ne m'aurez point tousjours;" — "but you will not have me always."

JOHN CALVIN

the festival was past, and the crowd was dispersed. Hence we infer that, although

those hungry dogs eagerly opened their mouths to devour Christ, or rather, rushed

furiously upon him, still God withheld them, by a secret restraint, from doing any

thing by their deliberation or at their pleasure. So far as lies in their power, they

delay till another time; but, contrary to their wish, God hastens the hour. And it is of

great importance for us to hold, that Christ was not unexpectedly dragged to death

by the violence of his enemies, but was led to it by the providence of God; for our

confidence in the propitiation is founded on the conviction that he was offered to

God as that sacrifice which God had appointed from the beginning. And therefore

he determined that; his Son should be sacrificed on the very day of the passover,

that the ancient figure might give place to the only sacrifice of eternal redemption.

Those who had no other design in view than to ruin Christ thought that another time

would be more appropriate; but God, who had appointed him to be a sacrifice for the

expiation of sins, selected a suitable day for contrasting the body with its shadow, by

placing them together. Hence also we obtain a brighter display of the fruit of Christ's

suffering.

6. And when Jesus was in Bethany. What the Evangelist now relates had hap-

pened a little before Christ came to Jerusalem, but is here introduced seasonably, in

order to inform us what was the occasion that suddenly drove the priests to make

haste. They did not venture to attack Christ by open violence, and to oppress him by

stratagem was no easy matter; but now that Judas suggests to them a plan of which

they had not thought, the very facility of execution leads them to adopt a different

opinion. As to some slight diversity between John's narrative and that of Matthew

and Mark, it is easy to remove the apparent inconsistency, which has led some com-

mentators erroneously to imagine that it is a different narrative. John 12:3 expresses

the name of the woman who anointed Christ, which is omitted by the other two Evan-

gelists; but he does not mention the person who received Christ as a guest, while

Matthew 26:6 and Mark 14:3 expressly state that he was then at supper in the house

of Simon the leper. As to its being said by John that his feet were anointed, while

the other two Evangelists say that she anointed his head, this involves no contradic-

tion. Unquestionably we know that anointments were not poured on the feet; but as

it was then poured in greater abundance than usual, John, by way of amplification,

informs us that Christ's very feet were moistened with the oil. Mark too relates, that

she broke the alabaster-box, and poured the whole of the ointment on his head; and

it agrees very well with this to say that it flowed down to his feet. Let us therefore

hold it to be a settled point, that all the three Evangelists relate the same narrative.

8. And when the disciples saw it. This also is not unusual with the Evangelists,

when a thing has been done by one, to attribute it to many persons, if they give

their consent to it. John says that the murmur proceeded from Judas, who betrayed

Christ, (John 12:4.) Matthew and Mark include all the disciples along with him. The

reason is, that none of the others would ever have dared to murmur if the wicked

slander of Judas had not served for a torch to kindle them. But when he began,

under a plausible pretext, to condemn the expense as superfluous, all of them easily

caught the contagion. And this example shows what danger arises from malignant

HARMONY OF THE EVANGELISTS

and envenomed tongues; for even those who are naturally reasonable, and candid,

and modest, if they do not exercise prudence and caution, are easily deceived by

unfavorable speeches, and led to adopt false judgments. But if light and foolish

credulity induced the disciples of Christ to take part with Judas, what shall become

of us, if we are too easy in admitting murmurers, who are in the habit of carping

wickedly at the best actions?

We ought to draw from it another warning, not to pronounce rashly on a matter

which is not sufficiently known. The disciples seize on what Judas said, and, as it has

some show of plausibility, they are too harsh in forming a judgment. They ought,

on the contrary, to have inquired more fully if the action deserved reproof; more

especially when their Master was present, by whose decision it was their duty to

abide. Let us know, therefore, that we act improperly, when we form our opinion

without paying regard to the word of God; for, as Paul informs us,

None of us liveth or dieth to himself, but all must stand before the judgment-seat

of Christ, where we must give our account,

(Romans 14:7, 10; 2 Corinthians 5:10.)

And though there was a wide difference between Judas and the others — because

he wickedly held out a plausible cloak for his theft, while the rest were actuated by

foolish simplicity — still we see how their imprudence withdrew them from Christ,

and made them the companions of Judas.

10. Why do you trouble the woman? It is wonderful that Christ, whose whole

life was a rule and pattern of temperance and frugality, now approves of immoder-

ate expense, which appears to have been closely allied to luxury and superfluous

indulgence. But we must observe the kind of defense which he employs; for he does

not maintain that the woman did right, in such a manner as if he wished that the

same thing should be done every day, but maintains that what she had done in a

single instance was agreeable to God, because it must have been done for a good

reason. Though Christ had no desire for the use of the ointment, yet this anointing

pleased him on account of the circumstances in which it happened. Hence we infer

that certain extraordinary ways of acting are sometimes approved by God, and yet

that it would be improper to make them an example. Nor have we any reason to

doubt that Mary was led by a secret movement of the Spirit to anoint Christ; as it

is certain that, whenever the saints were called to any extraordinary performance,

they were led by an unusual movement, so as not to attempt any thing without the

guidance and authority of God. There was no precept in existence enjoining on Mary

this anointing, nor was it necessary that a law should be laid down for every single

action; but as the heavenly calling is the only origin and principle of proper conduct,

and as God rejects every thing which men undertake at their own suggestion, Mary

was directed by the inspiration of the Spirit, so that this duty, which she performed

to Christ, was founded on assured confidence.

For she hath performed a good action towards me. By this reply, Christ not merely

defended the cause of one woman, but likewise maintained the holy boasting of all

who rest satisfied with having themselves and their works approved by God. It will

often happen that not only censure, but open condemnation, is pronounced on godly

JOHN CALVIN

men, who are convinced in their own consciences that what they do is agreeable to

the command of God; and it is ascribed to pride, if they set at naught the false judg-

ments of the world, and rest satisfied with being approved by God alone. Since this

is a hard temptation, and since it is scarcely possible not to be shaken by the agree-

ment of many people against us, even when they are in the wrong, we ought to hold

this doctrine, that none will ever be courageous and steady in acting properly, unless

they depend solely on the will of God. And therefore Christ settles here the distinc-

tion between what is good and evil by his own solitary decision: for by affirming that

what the woman has done is a good action, when that action had been already con-

demned by the disciples, he represses by this word the rashness of men, who freely

allow themselves to pronounce judgment.

Relying on this testimony, let us learn to set little value on any reports concerning

us that are spread abroad in the world, provided we know that what men condemn

God approves. In this manner Isaiah, when oppressed by wicked calumnies, makes

reference to God as his voucher, (Isaiah 50:7,) and Paul likewise appeals to the day

of the Lord, (1 Corinthians 4:3, 4.) Let us therefore learn to pay no deference to the

opinions of men farther than that they may be edified by our example in obedience

to God, and when the world rises against us with a loud noise, let us satisfy ourselves

with this consolation, that what is reckoned bad on earth is pronounced to be good

in heaven.

11. For you have the poor always with you. Christ does not simply defend the

anointing, so that we may imitate it, but assures us that it pleases God on some par-

ticular account. This must be carefully weighed, that we may not fall into the error

of contriving expensive modes of worshipping God, as the Papists do; for, hearing

it said that Christ was pleased with being anointed by Mary, they supposed that he

took delight in incense, wax-tapers, splendid decorations, and pompous exhibitions

of that nature. Hence arises the great display which is to be found in their cere-

monies; and they do not believe that they will worship God in a proper manner, if

they are not immoderate in expense. But Christ plainly makes this exception, that

what he wished to be done once would not be agreeable to him in future. For by

saying that the poor will always be in the world, he distinguishes between the ordi-

nary service, which ought to be maintained among believers, and that extraordinary

service, which ceased after his ascension to heaven.

Do we wish to lay out our money properly on true sacrifices? Let us bestow it

on the poor, for Christ says that he is not with us, to be served by outward display.

True, indeed, we know and fed by the experience of faith, that he is present with us

by power and spiritual grace; but he is not visibly with us, so as to receive from us

earthly honors. How utterly mad, therefore, is the obstinacy of those who press upon

him foolish expenses which he does not choose, and which he absolutely refuses!

Again, when he says that the poor will always be with us, we infer from it, that if many

are in poverty, this does not arise from accident, but that, by a fixed purpose, God

presents to us those on whom our charity may be exercised. In short, this passage

teaches us that, though the Lord commands us to dedicate to him ourselves and all

our property, yet, with respect to himself, lie demands no worship but that which is

HARMONY OF THE EVANGELISTS

spiritual, and which is attended by no expense, but rather desires us to bestow on

the poor what superstition foolishly expends on the worship of God.

12 She hath done it to bury me. By these words Christ confirms what we have

said, that the precious ointment was not valued by him on account of its odor, but

solely in reference to his burial. It was because he wished to testify by this symbol,

that his grave would yield a sweet odor, as it breathed life and salvation through

the whole world. Accordingly, we are told by John (12:7) that Christ praised Mary

for having reserved that anointing till the day of his burial. But since the truth of

this figure has been made fully apparent, and since Christ, in departing from the

sepulcher, perfumed not one house, but the whole world, by the quickening odor

of his death, it would be childish to repeat an action for which no reason and no

advantage could be assigned.

13. Wheresoever this gospel shall be preached. He says that this action will

do honor to Mary, because it will be praised by the doctrine of the gospel. Hence

we infer, that we ought to estimate our works not by the opinion of men, but by

the testimony of the word of God. When he says that she will be held in honorable

remembrance throughout the whole world, by this comparison he indirectly censures

his disciples; for among strangers, and in distant parts of the world, all nations,

with one consent, will applaud this action, which the members of his own household

condemned with such bitterness. Christ gently reproves the disciples also, for not

entertaining sufficiently honorable views of his future reign; but at the same time,

by this expression he bears testimony to the calling of the Gentiles, on which our

salvation is founded. In what sense the gospel must be preached throughout the

whole world, we have explained under Matthew 24:14

Matthew 26:14-20; Mark 14:10-17; Luke 22:3-14

MATTHEW 26:14-20; MARK 14:10-17;

LUKE 22:3-14

Matthew 26:14-20

Mark 14:10-17

Luke 22:3-14

14. Then one of the twelve, who was called Judas Iscariot, went to the chief

priests, 15. And said to them, What will you give me, and I will deliver him to you?

And they appointed to him thirty pieces of silver. 16. And from that time he sought

an opportunity to betray him. 17. Now on the first day of unleavened bread, the

disciples came to Jesus, saying to him, Where dost thou wish us to prepare for you

to eat the passover? 18. And he said, Go into the city to such a man, and say to

him, The Master saith, My time is near; I keep the passover at thy house with my

disciples. 19. And the disciples did as Jesus commanded them, and prepared the

passover. 1507 20. And when the evening was come, he sat down at table with the

twelve.

10. And Judas Iscariot, one of the twelve, went to the chief priests, to betray him

to them. 11. And when they heard it, they were glad, and promised that they would

give him money; and he sought how he might betray him at a convenient time. 12.

And on the first day of unleavened bread, when they sacrificed the passover, his

disciples say to him, Where dost thou wish us to go and prepare, that thou mayest

eat the passover? 13. And he sendeth two of his disciples, and saith to them, Go

into the city, and you will meet a man carrying a pitcher full of water: follow him.

14. And wherever he shall enter, say to the master of the house, The Master saith,

Where is the guest-chamber, where I may eat the passover with my disciples? 15.

And he will show you a large room furnished; there make ready for us. 16. And his

disciples went away, and came into the city, and found as he had said to them, and

made ready the passover. 17. And when the evening was come, he arrived with the

twelve.

3. But Satan entered into Judas, surnamed Iscariot, one of the twelve. 4. And he

1507"L'agneau ek pasque;" — "the passover lamb," or, as it is more generally expressed, "the paschal lamb."

HARMONY OF THE EVANGELISTS

went away, and talked with the chief priests and magistrates, how he would betray

him to them. 5. And they were glad, and agreed that they would give him money. 6.

And he promised, and sought an opportunity to betray him to them in the absence

of the multitude. 7. And the day of unleavened bread came, when the passover

must be sacrificed. 8. And he sent Peter and John, saying, Go and prepare for us

the passover, that we may eat. 9. And they said to him, Where dost thou wish us

to prepare? 10. And he said to them, Lo, when you are going into the city, you will

meet a man carrying an earthen pitcher of water; follow him into the house which

he shall enter. 11. And you shall say to the master of the house, The Master saith,

Where is the guest-chamber, where I may eat the passover with my disciples? 12.

And he will show you a large room furnished; there make ready. 13. And they went,

and found as he had said to them, and made ready the passover. 14. And when the

hour was come, he sat down at table, and the twelve apostles with him.

Matthew 26:14. Then one of the twelve, who was called Judas Iscariot. Christ's

admonition was so far from being of any avail for softening the heart of Judas, or

producing any change in it for the better, that he immediately went away, without

any concern, to transact an infamous bargain with his enemies. It was amazing and

prodigious stupidity, that he considered himself to have found, in the expense of the

ointment, a fair excuse for so heinous a crime; and next, that, after having been

warned by the words of Christ, he did not perceive what he was doing. 1508 The

bare mention of the burying ought to have softened a heart of iron; for it would have

been easy to infer from it, that Christ offered himself as a sacrifice for the salvation

of the human race. But we see in this mirror how great is the blindness of wicked

desires, and how powerfully they fascinate the mind. Judas was inflamed with the

desire to steal; long practice had hardened him in wickedness; and now when he

meets with no other prey, he does not scruple to betray basely to death the Son of

God, the Author of life, and, though restrained by a holy admonition, rushes violently

forward.

With good reason, therefore, does Luke expressly say that Satan entered into him;

not that the Spirit of God formerly directed him, for he would not have been addicted

to theft and robbery, if he had not been the slave of Satan. But Luke means, that

he was at that time wholly given up to Satan, so that, like a desperate man, he

violently sought his destruction. For though Satan drives us every day to crimes,

and reigns in us, when he hurries us into a course of extraordinary wickedness; yet

he is said to enter into the reprobate, when he takes possession of all their senses,

overthrows the fear of God, extinguishes the light of reason, and destroys every

feeling of shame. This extremity of vengeance God does not execute on any but

those who are already devoted to destruction. Let us therefore learn to repent early,

lest our long-continued harshness should confirm the reign of Satan within us; for as

soon as we have been abandoned to this tyranny, his rage will have no bounds. It is

particularly worthy of notice, that the cause and source of so great blindness in Judas

was avarice, which makes it evident that it is justly denominated by Paul the root of

all evils, (1 Timothy 6:10.) To inquire here whether or not Satan entered into Judas

1508"Que c'estoit qu'il alloit faire;" — "what he was going to do."

JOHN CALVIN

bodily is an idle speculation. We ought rather to consider how fearfully monstrous

it is, that men formed after the image of God, and appointed to be temples for the

Holy Spirit, should not only be turned into filthy stables or sinks, but should become

the wretched abodes of Satan.

17. Now on the first day of unleavened bread, the disciples came to Jesus. It is

first inquired, Why does the day which preceded the sacrificing of the lamb receive

the name of the day of unleavened bread? For the Law did not forbid the use of

leaven till the lamb was eaten, (Exodus 12:18.) But this difficulty may be speedily

removed, for the phrase refers to the following day, as is sufficiently evident from

Mark and Luke. Since, therefore, the day of killing and eating the passover was at

hand, the disciples ask Christ where he wishes them to eat the passover.

But hence arises a more difficult question. How did Christ observe that ceremony

on the day before the whole nation celebrated the public passover? For John plainly

affirms that the day on which Christ was crucified was, among the Jews, the prepa-

ration, not of the Sabbath, but of the passover, (John 19:14;) and that

they did not enter into the hall of judgment, lest they should be defiled, because

next day they were to eat the passover,

(John 18:28.)

I am aware that there are some who resort to evasions, which do not, however,

give them any relief; for no sophistry can set aside the fact; that, on the day they

crucified Christ, they did not keep the feast, (when it would not have been lawful to

have any public executions) and that they had, at that the a solemn preparation, so

that they ate the passover after that Christ had been buried.

It comes now to be inquired, Why did Christ anticipate? For it must not be sup-

posed that, in this ceremony, he took any liberty which was at variance with the pre-

scriptions of the Law. As to the notion entertained by some, that the Jews, through

their eagerness to put Christ to death, delayed the passover, it is ably refuted by

Bucer, and, indeed, falls to the ground by its own absurdity. I have no doubt, there-

fore, that Christ observed the day appointed by the Law, and that the Jews followed

a custom which had been long in use. First, it is beyond a doubt that Christ was put

to death on the day before the Sabbath; for he was hastily buried before sunset in a

sepulcher which was at hand, (John 19:42,) because it was necessary to abstain from

work after the commencement of the evening. Now it is universally admitted that,

by an ancient custom, when the passover and other festivals happened on Friday,

they were delayed till the following day, because the people would have reckoned

it hard to abstain from work on two successive days. The Jews maintain that this

law was laid down immediately after the return of the people from the Babylonish

captivity, and that it was done by a revelation from heaven, that they may not be

thought to have made any change, of their own accord, in the commandments of

God.

Now if it was the custom, at that time, to join two festivals in one, (as the Jews

themselves admit, and as their ancient writings prove,) it is a highly probable con-

jecture that Christ, who celebrated the passover on the day before the Sabbath,

observed the day prescribed by the Law; for we know how careful he was not to

HARMONY OF THE EVANGELISTS

depart from a single iota of the Law. Having determined to be subject to the Law,

that he might deliver us from its yoke, he did not forget this subjection at his lat-

est hour; and therefore he would rather have chosen to omit an outward ceremony,

than to transgress the ordinance which God had appointed, and thus lay himself

open to the slanders of wicked men. Even the Jews themselves unquestionably will

not deny that, whenever the Sabbath immediately followed the passover, it was on

one day, instead of both, that they abstained from work, and that this was enjoined

by the Rabbins. Hence it follows that Christ, in departing from the ordinary custom,

attempted nothing contrary to the Law.

18. Go into the city to such a man. Matthew specifies a certain man; the other two

Evangelists relate that the disciples were sent as to an unknown individual, because

a sign was given to them of a man carrying a pitcher of water. But this difference is

easily reconciled; for Matthew passing by the miracle, describes that man who was

then unknown to the disciples; for it cannot be doubted that, when they came to the

house, they found that it was one of their acquaintances. Christ enjoins him authori-

tatively to make ready a lodging for himself and his disciples, calling him master; and

the man immediately complies But though he might have expressly pointed out the

man by name, he chose rather to direct his disciples to him by a miracle, that, when

they shortly afterwards saw him reduced to a state of weakness, their faith might

remain firm, being supported by this evidence. It was no slight confirmation that, a

few hours before he was put to death, he had given an undoubted proof that he was

God, that they might know that he was not constrained by necessity, but yielded of

his own accord. And though at the very time when the weariness occurred, this was

perhaps of no advantage to them, yet the recollection of it was afterwards useful;

as even in the present day, in order to rise above the offense of the cross, it is of

great importance to us to know that, along with the weakness of the flesh, the glory

of divinity appeared in Christ about the very time of his death.

My time is near. Though he celebrated the passover correctly according to the

injunction of the Law, yet he appears to assign this reason for the express purpose

of avoiding the blame of self-will. He says, therefore, that there are reasons why

he must make haste, and not comply with a received custom, because he is called

to a greater sacrifice. And yet, as we have said, he introduces no change in the

ceremony, but repeats once and again, that the time of his death is near, in order

to inform them that he hastens cheerfully to do what the Father had appointed.

And as to his connecting the figure of the sacrifice with the reality, in this way he

exhorted believers to compare with the ancient figures what he accomplished in

reality. This comparison is highly fitted to illustrate the power and efficacy of his

death; for the passover was enjoined on the Jews, not merely to remind them of

an ancient deliverance, but also that they might expect future and more excellent

deliverance from Christ. Such is the import of what Paul says, that

Christ our passover is sacrificed for us, (1 Corinthians 5:7.)

19. And the disciples did as Jesus had appointed them. The readiness with which

the disciples comply ought to be observed as a proof of their holy submission; for a

doubt might naturally arise, when in search of an unknown man, whether they would

JOHN CALVIN

obtain from the master of the house what they asked by their Master's command,

while they were aware that everywhere he was not only despised but even hated. Yet

they make no anxious inquiry about the result, but peaceably obey the injunction.

And if we are desirous to have our faith approved, we ought to abide by this rule, to

be satisfied with the command alone and go forward wherever God commands, and,

expecting the success which he promises, not to indulge in excessive anxiety.

20. When the evening was come, he sat down at table. Not to eat the passover,

which they were bound to do standing, as travelers, when they are in haste, are wont

to take food hastily,

with shoes on their feet, and a staff in their hand,

(Exodus 12:11;)

but I consider the meaning to be, that after having observed the solemn rite, he

sat down at table to supper. Accordingly, the Evangelists say, when the evening was

come: for, at the commencement of the evening, they killed the lamb, and ate the

flesh of it roasted.

Matthew 26:21-25; Mark 14:18-21; Luke 22:15-16, 21-23

MATTHEW 26:21-25; MARK 14:18-21;

LUKE 22:15-16, 21-23

Matthew 26:21-25

Mark 14:18-21

Luke 22:15-16,21-23

21. And while they were eating, he said, Verily I tell you, That one of you will

betray me. 22. And they became exceedingly sorrowful, and began every one of

them to say to him, Lord, is it I? 23. But he answering said, He who hath dipped his

hand with me in the dish will betray me. 24. The Son of man indeed goeth, as it is

written of him; but woe to that man by whom the Son of man is betrayed! It would

have been good for that man if he had not been born. 25. And Judas, who betrayed

him, answering, said, Rabbi is it I? 1509 He said to him, Thou hast said it.

18. And while they were sitting at table and eating, Jesus said, Verily I tell you, 1510 One of you that eateth with me will betray me. 19. And they began to be

sorrowful, and every one of them to say to him, Is it I? And another said, Is it I? 20.

And he answering said to them, It is one of the twelve, who dippeth with me in the

dish. 21. The Son of man indeed goeth, as it is written of him; but woe to that man

by whom the Son of man is betrayed! It had been good for that man if he had not

been born.

15. And he said to them, With desire I have desired to eat this passover with

you before I suffer. 16. For I tell you, henceforth I will not eat of it anymore, till

it be fulfilled in the kingdom of God. (And a little after.) 21. But yet, lo, the hand

of him that betrayeth me is with me at the table. 22. And the Son of man indeed

goeth, according to what hath been determined; but woe to that man by whom he

is betrayed! 23. And they began to inquire among themselves, 1511 which of them

it was that would do this.

1509"Maistre, est-ce moy?" — "Master, is it I?" 1510This clause has been omitted, through oversight, in Calvin's Latin version; but the defect is supplied—as in other instances—by the French copy, "Je vous dy en verité;" — "I tell you in truth." — Ed.

1511"Lors ils commencerent à s'entredemander l'un à l'autre;" — "then they began to ask one another."

JOHN CALVIN

Matthew 26:21. One of you will betray me. To render the treachery of Judas

more detestable, he points out the aggravated baseness of it by this circumstance,

that he was meditating the act of betraying him while he sat with him at the holy

table. For if a stranger had done this, it would have been more easily endured;

but that one of his intimate friends should form such a design, and — what is more

— that, after having entered into an infamous bargain, he should be present at the

sacred banquet, was incredibly monstrous. And therefore Luke employs a connecting

particle which marks a contrast: but yet, ({πλὴν}) lo, the hand of him that betrayeth

me. And though Luke adds this saying of Christ after the supper was finished, we

cannot obtain from it any certainty as to the order of time, which, we know, was often

disregarded by the Evangelists. Yet I do not deny that it is probable that Judas was

present, when Christ distributed to his disciples the symbols of his flesh and blood.

22. They began every one of them to say to him. I do not think that the disciples

were alarmed, as persons struck with terror are wont to give themselves uneasiness

without any reason; but, abhorring the crime, they are desirous to clear themselves

from the suspicion of it. It is, indeed, a mark of reverence, that when indirectly

blamed, they do not reply angrily to their Master, but each person constitutes himself

his own judge, (as the object which we ought chiefly to aim at is, to be acquitted by

his own mouth;) but, relying on a good conscience, they wish to declare frankly how

far they are from meditating such a crime.

23. But he answering said. Christ, by his reply, neither removes their doubt, nor

points out the person of Judas, but only confirms what he said a little before, that

one of his friends sitting at the table is the traitor. And though they thought it hard

to be left in suspense and perplexity for a time, that they might employ themselves

in contemplating the atrocity of the crime, it was afterwards followed by another

advantage, when they perceived that the prediction of the psalm was fulfilled,

He that ate pleasant food with me 1512

hath lifted up his heel against me, (Psalm 41:10.)

Besides, in the person of Judas, our Lord intended to admonish his followers in

all ages, not to be discouraged or faint on account of intimate friends proving to be

traitors; because the same thing that was experienced by Him who is the Head of

the whole Church, must happen to us who are members of it.

24. The Son of man indeed goeth. Here Christ meets an offense, which might

otherwise have greatly shaken pious minds. For what could be more unreasonable

than that the Son of God should be infamously betrayed by a disciple, and abandoned

to the rage of enemies, in order to be dragged to an ignominious death? But Christ

declares that all this takes place only by the will of God; and he proves this decree

by the testimony of Scripture, because God formerly revealed, by the mouth of his

Prophet, what he had determined.

We now perceive what is intended by the words of Christ. It was, that the disciples,

knowing that what was done was regulated by the providence of God, might not

imagine that his life or death was determined by chance. But the usefulness of this

doctrine extends much farther; for never are we fully confirmed in the result of the

1512"Celuy qui mangeoit en ami avec moy;" — "he that ate with me as a friend."

HARMONY OF THE EVANGELISTS

death of Christ, till we are convinced that he was not accidentally dragged by men to

the cross, but that the sacrifice had been appointed by an eternal decree of God for

expiating the sins of the world. For whence do we obtain reconciliation, but because

Christ has appeased the Father by his obedience? Wherefore let us always place

before our minds the providence of God, which Judas himself, and all wicked men

— though it is contrary to their wish, and though they have another end in view —

are compelled to obey. Let us always hold this to be a fixed principle, that Christ

suffered, because it pleased God to have such an expiation.

And yet Christ does not affirm that Judas was freed from blame, on the ground

that he did nothing but what God had appointed. For though God, by his righteous

judgment, appointed for the price of our redemption the death of his Son, yet nev-

ertheless, Judas, in betraying Christ, brought upon himself righteous condemnation,

because he was full of treachery and avarice. In short, God's determination that

the world should be redeemed, does not at all interfere with Judas being a wicked

traitor. Hence we perceive, that though men can do nothing but what God has ap-

pointed, still this does not free them from condemnation, when they are led by a

wicked desire to sin. For though God directs them, by an unseen bridle, to an end

which is unknown to them, nothing is farther from their intention than to obey his

decrees. Those two principles, no doubt, appear to human reason Lo be inconsis-

tent with each other, that God regulates the affairs of men by his Providence in such

a manner, that nothing is done but by his will and command, and yet he damns

the reprobate, by whom he has carried into execution what he intended. But we

see how Christ, in this passage, reconciles both, by pronouncing a curse on Judas,

though what he contrived against God had been appointed by God; not that Judas's

act of betraying ought strictly to be called the work of God, but because God turned

the treachery of Judas so as to accomplish His own purpose.

I am aware of the manner in which some commentators endeavor to avoid this

rock. They acknowledge that what had been written was accomplished through the

agency of Judas, because God testified by predictions what He fore-knew. By way of

softening the doctrine, which appears to them to be somewhat harsh, they substitute

the foreknowledge of God in place of the decree, as if God merely beheld from a

distance future events, and did not arrange them according to his pleasure. But

very differently does the Spirit settle this question; for not only does he assign as

the reason why Christ was delivered up, that it was so written, but also that it was so

determined. For where Matthew and Mark quote Scripture, Luke leads us direct to

the heavenly decree, saying, according to what was determined; as also in the Acts

of the Apostles, he shows that Christ was delivered not only by the foreknowledge,

but likewise by the fixed purpose of God, (Acts 2:25) and a little afterwards, that

Herod and Pilate, with other wicked men,

did those things which had been fore-ordained by the hand and purpose of God,

(Acts 4:27, 28.)

Hence it is evident that it is but an ignorant subterfuge which is employed by

those who betake themselves to bare foreknowledge.

It had been good for that man. By this expression we are taught what a dreadful

JOHN CALVIN

vengeance awaits the wicked, for whom it would have been better that they had

never been born. And yet this life, though transitory, and full of innumerable dis-

tresses, is an invaluable gift of God. Again, we also infer from it, how detestable is

their wickedness, which not only extinguishes the precious gifts of God, and turns

them to their destruction, but makes it to have been better for them that they had

never tasted the goodness of God. But this phrase is worthy of observation, it would

have been good for that man if he had never been born; for though the condition

of Judas was wretched, yet to have created hint was good in God, who, appointing

the reprobate to the day of destruction, illustrates also in this way his own glory, as

Solomon tells us:

The Lord hath made all things for himself; yea,

even the wicked for the day of evil, (Proverbs 16:4.)

The secret government of God, which provides even the schemes and works of

men, is thus vindicated, as I lately noticed, from all blame and suspicion.

25. And Judas who betrayed him. Though we often see persons trembling, who

are conscious of doing wrong, yet along with dread and secret torments there is

mingled such stupidity, that they boldly make a fiat denial; but in the end they gain

nothing by their impudence but to expose their hidden wickedness. Thus Judas, while

he is restrained by an evil conscience, cannot remain silent; so dreadfully is he tor-

mented, and, at the same time, overwhelmed with fear and anxiety, by that internal

executioner. Christ, by indirectly glancing, in his reply, at the foolish rashness of

Judas, entreats him to consider the crime which he wished to conceal; but his mind,

already seized with diabolical rage, could not admit such a sentiment. Let us learn

from this example, that the wicked, by bold apologies, do nothing more than draw

down upon themselves a more sudden judgment.

Matthew 26:26-30; Mark 14:22-26; Luke 22:17-20

MATTHEW 26:26-30; MARK 14:22-26;

LUKE 22:17-20

Matthew 26:26-30

Mark 14:22-26

Luke 22:17-20

26. And while they were eating, Jesus took bread; and when he had given thanks,

broke it, and gave it to the disciples, and said, Take, eat; this is my body. 27. And

having taken the cup and given thanks, he gave it to them, saying, Drink you all of

it. 28. For this is my blood of the new testament, which is shed for many for the

remission of sins. 29. And I tell you, I will not henceforth drink 1513 of the fruit of the

vine, till that day when I shall drink it new with you in the kingdom of my father. 30.

And when they had sung a hymn, they went out into the mountain of Olives.

22. And while they were eating, Jesus took bread, and when he had blessed, 1514

he broke it, and gave it to them, and said, Take, eat; this is my body. 23. And he

took the cup, and when he had given thanks, he gave it to them, and they all drank

of it. 24. And he said to them, This is my blood of the new testament, which is shed

for you. 25. Verily I tell you, henceforth I will not drink of the fruit of the vine, till that

day when I shall drink it new in the kingdom of God. 26. And when they had sung a

hymn, they went out into the mountain of Olives.

17. And he took the cup, and gave thanks and said, Take this, and divide it among

yourselves. 18. For I tell you, that I will not drink of the fruit of the vine, until the

kingdom of God shall come. 19. And he took bread, and when he had given thanks,

he broke it, and gave it to them, saying, This is my body, which is given for you; do

this in remembrance of me. 20. In like manner also the cup, 1515 after that he had

supped, saying, This cup is the new testament in my blood, which is shed for you.

As Luke mentions that the cup was twice presented by Christ, we must inquire, in

the first place, if it be a repetition, (as the Evangelists are wont frequently to say the

1513"Que de ceste heure je ne boiray de ce fruict de vigne;" — "that from this hour I will not drink of the fruit of the vine."

1514"Et apres avoir rendu graces;" — "and after having given thanks." 1515"Semblablement aussi leur bailla la coupe;" — "in like manner also he gave them the cup."

JOHN CALVIN

same thing twice,) or if Christ, after having tasted the cup, repeated the same thing

a second time. This latter conjecture appears to me to be probable; for we know

that the holy fathers, during sacrifices, observed the solemn rite of tasting the cup; 1516 and hence those words of the Psalmist,

I will take the cup of salvation,

and will call on the name of the Lord, (Psalm 116:13.)

I have no doubt, therefore, that Christ, according to the ancient custom, tasted

the cup in the holy feast, which otherwise could not have been correctly observed;

and Luke expressly mentions this, before coming to give an account of the new

mystery, which was a totally different institution from the paschal lamb. It was in

compliance also with received and ordinary custom, that he is expressly said to have

given thanks, after having taken the cup. For at the commencement of the supper, I

have no doubt, he prayed, as he was accustomed never to sit down at table without

calling on God; but now he wished to discharge once more the same duty, that he

might not leave out a ceremony which, I have just now shown, was connected with

the sacred act of taking the cup and tasting it. 1517

Matthew 26:26. And while they were eating, Jesus took bread. I do not under-

stand these words to mean that with the paschal supper was mixed this new and

more excellent supper, but rather that an end was then put to the former banquet.

This is still more clearly expressed by Luke, when he says that, Christ gave the cup

after that he had supped; for it would have been absurd that one and the same

mystery should be broken off by an interval of time. And therefore I have no doubt

that, in immediate succession, after having distributed the bread, he added the cup;

and what Luke relates particularly respecting the cup, I regard as including also the

bread. While they were eating, therefore, Christ took bread, to invite them to par-

take of a new supper. 1518 The thanksgiving was a sort of preparation and transition

to consider the mystery. Thus when the supper was ended, they tasted the sacred

bread and wine; because Christ had previously aroused them from their indifference,

that they might be all alive to so lofty a mystery. And, indeed, the nature of the case

demands that this clear testimony of the spiritual life should be distinguished from

the ancient shadow.

Jesus took bread. It is uncertain if the custom which is now observed among the

Jews was at that time in use: for the master of the house breaks off a portion of a

common loaf, hides it under the table-cloth, and afterwards distributes a part of it

to, each member of the family. But as this is a human tradition not founded on any

commandment of God, we need not toil with excessive eagerness to investigate its

origin; and it is possible that it may have been afterwards contrived, by a trick of

Satan, for the purpose of obscuring the mystery of the Lord's Supper. And even if

this ceremony was at that time in use among the Jews, Christ followed the ordinary

custom in such a manner as to draw away the minds of his followers to another

1516"Que les saincts peres ont observé ceste ceremonie solennelle de prendre la coupe, et gouster un peu de ce qui estoit dedans;" — "that the holy fathers observed this ceremony of taking the cup, and tasting a little of what was within it."

1517"De prende la coupe, et en gouster." 1518"D'un noveau souper, c'est, à scavoir de la Cene;" — "of a new supper, that is, of the Lord's Supper."

HARMONY OF THE EVANGELISTS

object, by changing the use of the bread for a different purpose. This, at least,

ought to be considered as beyond all controversy, that Christ, at this time, abolished

the figures of the Law, and instituted a new Sacrament.

When he had given thanks. Matthew and Mark employ the word {εὐλογήσας} 1519 (having blessed;) but as Luke employs, instead of it, the word {εὐχαριστήσας}

(having given thanks,) there can be no doubt as to the meaning; and as they after-

wards use the word thanksgiving in reference to the cup, they expound with suffi-

cient clearness the former term. So much the more ridiculous is the ignorance of

the Papists, who express the blessing by the sign of the cross, as if Christ had prac-

ticed some kind of exorcising. But we must recollect what I lately noticed, that this

thanksgiving is connected with a spiritual mystery. While it is true that believers

are commanded to give thanks to God, because he supports them in this fading life,

Christ did not merely refer to ordinary eating, but directed his view to the holy ac-

tion, in order to thank God for the eternal salvation of the human race. For if the food

which descends into the belly ought to persuade and arouse us to praise the fatherly

kindness of God, how much more powerfully does it excite and even inflame, us to

this act of piety, when he feeds our souls spiritually?

Take, eat. That I may not be too tedious, I shall only explain briefly what is the

nature of our Lord's institution, and what it contains; and, next, what is its end and

us so far as it may be learned from the Evangelists. And, first of all, it strikes us, that

Christ instituted a supper, which the disciples partake in company with each other.

Hence it follows, that it is a diabolical invention, that a man, separating himself from

the rest of the company, eats his supper apart. For what two things could be more

inconsistent than that the bread should be distributed among them all, and that a

single individual should swallow it alone? Although then the Papists boast, that in

their masses they have the substance of the Lord's Supper, yet it is evident from the

nature of the case, that whenever they celebrate private masses, they are so many

trophies erected by the devil for burying the Lord's Supper.

The same words teach us what sort of sacrifice it is that Christ recommends to us

in the Supper. He bids his disciples take; and therefore it is himself alone that offers.

What the Papists contrive, as to Christ's offering himself in the Supper, proceeded

from an opposite author. And certainly it is a strange inversion, ({ἀναστροφὴ},)

when a mortal man, who is commanded to take the body of Christ, claims the office

of offering it; and thus a priest, who has been appointed by himself, sacrifices to

God his own Son. I do not at present inquire with how many acts of sacrilege their

pretended offering abounds. It is sufficient for my purpose, that it is so far from

approaching to Christ's institution, that it is directly opposed to it.

This is my body. As to the opinion entertained by some, that by those words the

bread was consecrated, so as to become the symbol of the flesh of Christ, I do not

find fault with it, provided that the word consecrated be understood aright, and in

a proper sense. So then, the bread, which had been appointed for the nourishment

of the body, is chosen and sanctified by Christ to a different use, so as to begin to

1519In the Greek text, Calvin appears to have followed the ordinary reading, {εὐλογήσας}, instead

of {εὐχαριστήσας}, for which there appears to be a preponderance of authorities. — Ed.

JOHN CALVIN

be spiritual food. And this is the conversion 1520 which is spoken of by the ancient

doctors 1521 of the Church. But we must at the same time hold, that bread is not

consecrated by whispering and breathing, but by the clear doctrine of faith. And

certainly it is a piece of magic and sorcery, when the consecration is addressed to the

dead element; for the bread is made not to itself, but to us, a symbol of the body of

Christ. In short, consecration is nothing else than a solemn testimony, by which the

Lord appoints to us for a spiritual use an earthly and corruptible sign; which cannot

take place, unless his command and promise are distinctly heard for the edification

of faith; from which again it is evident, that the low whispering and breathing of

the Papists are a wicked profanation of the mystery. Now if Christ consecrates the

bread, when he declares to us that it is his body, we must not suppose that there

is any change of the substance, but must only believe that it is applied to a new

purpose. And if the world had not been long ago so bewitched by the subtlety of the

devil, that, when the monster of transubstantiation had once been introduced, it will

not now admit any light of true interpretation on these words, it would be superfluous

to spend any more time in investigating their meaning.

Christ declares that the bread is his body. These words relate to a sacrament; and

it must be acknowledged, that a sacrament consists of a visible sign, with which is

connected the thing signified, which is the reality of it. It must be well known, on

the other hand, that the name of the thing signified is transferred to the sign; and

therefore, no person who is tolerably well acquainted with Scripture will deny that

a sacramental mode of expression ought to be taken metonymically. 1522 I pass

by general figures, which occur frequently in Scripture, and only say this: whenever

an outward sign is said to be that which it represents, it is universally agreed to be

an instance of metonymy. If baptism be called the laver of regeneration, (Titus in.

5;) if the rock, from which water flowed to the Fathers in the wilderness, be called

Christ, (1 Corinthians 10:4;) if a dove be called the Holy Spirit, (John 1:32;) no man

will question but the signs receive the name of the things which they represent. How

comes it, then, that persons who profess to entertain a veneration for the words of

the Lord will not permit us to apply to the Lord's Supper what is common to all the

sacraments?

They are delighted with the plain and literal sense. Why then shall not the same

rule apply to all the sacraments? Certainly, if they do not admit that the Rock was

actually Christ, the calumny with which they load us is mere affectation. If we explain

that the bread is called his body, because it is the symbol of his body, they allege

that the whole doctrine of Scripture is overturned. For this principle of language has

not been recently forged by us, but has been handed down by Augustine on the

authority of the ancients, and embraced by all, that the names of spiritual things

are improperly ascribed to signs, and that all the passages of Scripture, in which

the sacraments are mentioned, ought to be explained in this manner. When we

bring forward a principle which has been universally admitted, what purpose does

1520"La conversion ou changement;" — "the conversion, or change." 1521"Les anciens docteurs." 1522"Par une figure qui s'appele metonymie; c'est à dire, transmutation de nom;" — "by a figure which is called metonymy; that is, the putting of one name for another."

HARMONY OF THE EVANGELISTS

it serve to raise a loud clamor, as if it were something new and strange? But let

obstinate people cry out as they please, all men of sound judgment and modesty

will admit, that in these words of Christ there is a sacramental form of expression.

Hence it follows, that the bread is called his body, because it is a symbol of the body

of Christ.

Now there are two classes of men that rise up against us. The Papists, deceived

by their transubstantiation, maintain that what we see is not bread, because it is only

the appearance that remains without the reality. But their absurd fancy is refuted by

Paul, who asserts that

the bread which we break is the communion of the body of Christ,

(1 Corinthians 10:16.)

Besides, their notion is at variance with the very nature of a sacrament, which

will not possess all that is essential to it, if there be not a true outward symbol. For

whence shall we learn that our souls feed on the flesh of Christ, if what is placed

before our eyes be not bread, but an empty form? Besides, what will they say about

the other symbol? For Christ does not say, This is my blood, but, this cup is the new

testament in my blood. According to their view, therefore, not only the wine, but also

the materials of which the cup is composed, must be transubstantiated into blood.

Again, the words related by Matthew — I will not drink henceforth of this fruit of the

vine — plainly show that what he delivered to the disciples to drink was wine; so that

in every way the ignorance of the Papists is fully exposed.

But there are others who reject the figure, and, like madmen, unsay what they had

just said. According to them, bread is truly and properly body; for they disapprove of

transubstantiation, as wholly devoid of reason and plausibility. But when the ques-

tion is put to them, if Christ be bread and wine, they reply that the bread is called

body, because under it and along with it the body is received in the Lord's Supper.

But from this reply it may be readily concluded, that the word body is improperly

applied to the bread, which is a sign of it. And since those men have constantly in

their mouth, that Christ spoke thus in reference to a sacramental union, it is strange

that they do not consider what they say. For what is the nature of a sacramental

union between a thing and its sign? Is it not because the Lord, by the secret power

of his Spirit, fulfills what he promises? So then those later instructions about the

letter are not less absurd than the Papists.

Hitherto I have pointed out the simple exposition of the words of our Lord. But

now I must add, that it is not an empty or unmeaning sign which is held out to us, but

those who receive this promise by faith are actually made partakers of his flesh and

blood. For in vain would the Lord command his people to eat bread, declaring that it

is his body, if the effect were not truly added to the figure. Nor must it be supposed

that we dispute this point, whether it is in reality, or only by signification, that Christ

presents himself to be enjoyed by us in the Lord's Supper; for, though we perceive

nothing in it but bread, yet he does not disappoint or mock us, when he undertakes

to nourish our souls by his flesh. The true eating of the flesh of Christ, therefore, is

not only pointed out by the sign, but is likewise exhibited in reality.

But there are three mistakes against which it is here necessary to be on our guard;

JOHN CALVIN

first, not to confound the spiritual blessing with the sign; secondly, not to seek Christ

on earth, or under earthly elements; thirdly, not to imagine any other kind of eating

than that which draws into us the life of Christ by the secret power of the Spirit, and

which we obtain by faith alone. First, as I have said, let us always keep in view the

distinction between the sign and the thing signified, if we do not wish to overturn

every thing; for otherwise we shall derive no advantage from the sacrament, if it do

not, according to the measure of our small capacity, lead us from the contemplation

of the earthly element to the heavenly mystery. And therefore, whoever will not

distinguish the body of Christ from the bread, and the blood from the wine, will

never understand what is meant by the Lord's Supper, or for what purpose believers

use these symbols.

Secondly, we must attend to the proper method of seeking Christ; that is, our

minds must not be fixed on the earth, but must ascend upwards to the heavenly

glory in which he dwells. For the body of Christ did not, by clothing itself with an

incorruptible life, lay aside its own nature; and hence it follows that it is finite. 1523

But he has now ascended above the heavens, that no gross imagination may keep

us occupied with earthly things. And certainly, if this mystery is heavenly, nothing

could be more unreasonable than to draw down Christ to the earth, when, on the

contrary, he calls us upwards to himself.

The last point which, I said, claimed our attention, is the kind of eating. We must

not dream that his substance passes, in a natural manner, into our souls; but we cat

his flesh, when, by means of it, we receive life. For we must attend to the analogy

or resemblance between bread and flesh, which teaches us, that our souls feed on

Christ's own flesh in precisely the same manner as bread imparts vigor to our bodies.

The flesh of Christ, therefore, is spiritual nourishment, because it gives life to us.

Now it gives life, because the Holy Spirit pours into us the life which dwells in it. And

though the act of eating the flesh of Christ is different from believing on him, yet we

ought to know that it is impossible to feed on Christ in any other way than by faith,

because the eating itself is a consequence of faith.

29. But I tell you. This sentence is put by Matthew and Mark immediately after

the Holy Supper, when Christ had given the symbol of his blood in the cup; from

which some infer that Luke relates here the same thing which we shall find him re-

peating shortly afterwards. But this difficulty is easily obviated, because it is of little

importance in itself at what precise moment Christ said this. All that the Evange-

lists intend to state by it is, that the disciples were warned both of their Master's

approaching death, and of the new and heavenly life: for the more nearly the hour

of his death approached, there was the greater necessity for them to be confirmed,

that they might not altogether fall away. Again, as he intended to place his death

before their eyes in the Holy Supper, as in a mirror, it was not without reason that

he again declared that he was now leaving the world. But as this intelligence was

full of sadness, a consolation is immediately added, that they have no occasion for

shrinking from the thought of his death, which will be followed by a better life. As

1523"Dont s'ensuit qu'il n'est past infini, mais consiste en quelque certain lieu;" — "whence it follows that it is not infinite, but remains in some particular spot."

HARMONY OF THE EVANGELISTS

if he had said: "It is true, indeed, that I am now hastening to my death, but it is in

order that I may pass from it to a blessed immortality, not to live alone without you

in the kingdom of God, but to have you associated with me in the same life." Thus

we see how Christ leads his disciples by the hand to the cross, and thence raises

them to. the hope of the resurrection. And as it was necessary that they should be

directed to the cross of Christ, that by that ladder they might ascend to heaven; so

now, since Christ has died and been received into heaven, we ought to be led from

the contemplation of the cross to heaven, that death and the restoration of life may

be found to agree.

Till that day when I shall drink it new with you. It is plain from these words that he

promises to them a glory which they will share with himself. The objection made by

some —that meat and drink are not applicable to the kingdom of God—is frivolous;

for Christ means nothing more than that his disciples will soon be deprived of his

presence, and that he will not henceforth eat with them, until they enjoy together

the heavenly life. As he points out their being associated in that life, which needs not

the aids of meat and drink, he says that there will then be a new kind of drinking; by

which term we are taught that he is speaking allegorically. Accordingly, Luke simply

says, until the kingdom of God come. In short, Christ recommends to us the fruit

and effect of the redemption which he procured by his death.

The opinion entertained by some—that these words were fulfilled, when Christ

ate with his disciples after his resurrection is foreign to his meaning; for, since that

was an intermediate condition between the course of a mortal life and the end of

a heavenly life, the kingdom of God had not, at that time, been fully revealed; and

therefore Christ said to Mary,

Touch me not, for I have not yet ascended to my Father,

(John 20:17.)

Besides, the disciples had not yet entered into the kingdom of God, so as to drink

new wine with Christ, being partakers of the same glory. And when we read that

Christ drank after his resurrection, though he declared that he would not do so until

he had assembled his disciples in the kingdom of God, the apparent contradiction

is easily removed. For it is not exactly of meat and drink that he speaks, but of

the intercourse of the present life. Now we know that Christ did not at that time

drink for the purpose of invigorating his body by food, or of holding intercourse with

his disciples, but only to prove his resurrection—of which they were still doubtful—

and thus to raise their minds on high. Let us therefore rest satisfied with the natural

meaning, that our Lord promises to his disciples that, having hitherto lived with them

on earth as a mortal man, he will hereafter make them his associates in a blessed

and immortal life.

Luke 22:19. Which is given for you. The other two Evangelists leave out this

clause, which, however, is far from being superfluous; for the reason why the flesh

of Christ becomes bread to us is, that by it salvation was once procured for us. And

as the crucified flesh itself is of no advantage but to those who eat it by faith, so, on

the other hand, the eating of it would be unmeaning, and of hardly any value, were it

not in reference to the sacrifice which was once offered. Whoever then desires that

JOHN CALVIN

the flesh of Christ should afford nourishment to him, let him look at it as having been

offered on the cross, that it might be the price of our reconciliation with God. But

what Matthew and Mark leave out in reference to the symbol of bread, they express

in reference to the cup, saying, that the blood was to be shed for the remission of

sins; and this observation must be extended to both clauses. So then, in order that

we may feed aright on the flesh of Christ, we must contemplate the sacrifice of it,

because it was necessary that it should have been once given for our salvation, that

it might every day be given to us.

Matthew 26:27. Drink you all of it. As it was the design of Christ to keep our

faith wholly fixed on himself, that we may not seek any thing apart from him, he

employed two symbols to show that our life is shut up in him. This body needs to

be nourished and supported by meat and drink. Christ, in order to show that he

alone is able to discharge perfectly all that is necessary for salvation, says that he

supplies the place of meat and drink; by which he gives an astonishing display of his

condescension, in thus letting himself down to the feeble capacity of our flesh for

the purpose of invigorating our faith. So much the more detestable is the insolence

and sacrilege of the Pope, who has not scrupled to break asunder this sacred tie.

We learn that the Son of God employed two symbols together, to testify the fullness

of life which he bestows on his followers. What right had a mortal man to separate

those things which God had joined together?

But it would even appear that the express reason why our Lord commanded all to

drink of the cup was in order to prevent this sacrilege from entering into the Church.

As to the bread, we read that he simply said, Take, eat. Why does he expressly

command them all to drink, and why does Mark explicitly say that they all drank of

it, if it were not to guard believers against this wicked novelty? And yet this severe

prohibition has not deterred the Pope from venturing to change and violate a law

established by the Lord; for he has withheld all the people from using the cup. And

to prove that his rage has reason on its side, he alleges that one of the kinds is

sufficient, because the flesh includes the blood by concomitancy. 1524 On the same

pretext they would be at liberty to set aside the whole of the sacrament, because

Christ might equally well make us partakers of himself without any external aid. But

those childish cavils yield no support to their impiety; for nothing can be more absurd

than that believers should, of their own accord, part with the aids which the Lord has

given, or allow themselves to be deprived of them; and, therefore, nothing can be

more intolerable than this wicked mangling of the mystery.

Mark 14:24. This is my blood. I have already remarked that, when we are told

that the blood is to be shed — according to the narrative of Matthew — for the

remission of sins, these words direct us to the sacrifice of the death of Christ, without

the remembrance of which the Lord's Supper is never observed in a proper manner.

And, indeed, it is impossible for believing souls to be satisfied in any other way than

by being assured that God is pacified towards them.

Which is shed for many. By the word many he means not a part of the world

1524"Per concomitaniam, comme disent ses supposts; c'est à dire, pource que l'un ne peut estre sans l'autre;" — "By concomitancy, as its partisans talk; that is, because the one cannot exist without the other."

HARMONY OF THE EVANGELISTS

only, but the whole human race; for he contrasts many with one; as if he had said,

that he will not be the Redeemer of one man only, but will die in order to deliver

many from the condemnation of the curse. It must at the same time be observed,

however, that by the words for you, as related by Luke — Christ directly addresses

the disciples, and exhorts every believer to apply to his own advantage the shedding

of blood Therefore, when we approach to the holy table, let us not only remember in

general that the world has been redeemed by the blood of Christ, but let every one

consider for himself that his own sins have been expiated. 1525

Of the new testament. Luke and Paul (1 Corinthians 11:25) express it differently,

the new testament in my blood, but the meaning is the same; for it is only by a

spiritual drinking of blood that this covenant is ratified, so as to be firm and stable.

Yet it may easily be inferred from it, how foolishly superstitious the Papists and others

of the same stamp are in rigidly adhering to the words; for, with all their bluster,

they cannot set aside this exposition of the Holy Spirit, that the cup is called blood,

because it is the new testament in blood. But the same argument applies to the

bread; from which it will follow that it is called the body; because it is the testament

in the body They have no right now to contend that we ought to rely on the simple

words of Christ, and shut our ears against expositions from without. It is Christ

himself that speaks, and surely they will not deny that he is well qualified to interpret

his own words. Now Christ openly declares that he called the bread his body, for no

other reason than because he has made with us an everlasting covenant, that, the

sacrifice having been once offered, we may now be spiritually fed.

There are two things here which deserve our attention; for from the word testa-

ment, or covenant, ({διαθήκη},) we infer that a promise is included in the Holy Sup-

per. This refutes the error of those who maintain that faith is not aided, nourished,

supported, or increased by the sacraments; for there is always a mutual relation be-

tween the covenant of God and the faith of men. By the epithet New he intended

to show that the ancient figures now cease, and give way to a firm and everlasting

covenant. There is an indirect contrast, therefore, between this mystery and the

shadows of the law; from which it is evident how much better our condition is than

that of our fathers, since, in consequence of the sacrifice which was completed on

the cross, we possess the truth in perfection.

Mark 14:26. When they had sung a hymn. Our three Evangelists leave out those

divine discourses, 1526 which John relates to have been delivered by our Lord, both

in the house and on the road. For, as we have elsewhere stated, their object was

rather to embrace the history of our Lord's actions than his doctrine. They glance

only at the fact, that he went out of his own accord where Judas was to come; and

their object is to inform us that he made such an arrangement of his time, as willingly

to meet him who betrayed him.

1525"Que la purgation de ses pechez a esté faite;" — "that satisfaction has been made for his own sins."

1526"Ces beaux propos pleins de majest, divine;" — "those beautiful discourses, full of divine majesty."

Matthew 26:31-35; Mark 14:27-31; Luke 22:31-34

MATTHEW 26:31-35; MARK 14:27-31;

LUKE 22:31-34

Matthew 26:31-35

Mark 14:27-31

Luke 22:31-34

31. Then Jesus saith to them, You will all be offended at me this night; for it is

written, I will strike the Shepherd, and the sheep of the flock will be scattered. 32.

But after that I have risen, I will go before you into Galilee. 33. And Peter answering

said to him, Though all should be offended at thee, yet I will never be offended. 34.

Jesus said to him, Verily I tell thee, That this night, before the cock crow, thou wilt

thrice deny me. 35. Peter saith to him, Though I should die with thee, I will not deny

thee. In like manner also all the disciples spoke.

27. And Jesus saith to them, You will all be offended at me this night; for it is

written, I will smite the Shepherd, and the sheep will be scattered. 28. But after I

have risen, I will go before you into Galilee. 29. And Peter saith to him, Though all

should be offended, yet I will not. 30. Then Jesus said to him, Verily I tell thee, that

today, this night, before the cock crow twice, thou wilt thrice deny me. 31. But he

spoke still more strongly, Though I should die with thee, I will not deny thee. In like

manner also they all spoke.

31. And the Lord said, Simon, Simon, lo, Satan has asked that he may sift you as

wheat. 32. But I have prayed for thee, that thy faith may not fail; and when thou art

converted, strengthen thy brethren. 33. And he said to him, Lord, I am ready to go

with thee, both to prison and to death. 34. But he said, I tell thee, Peter, the cock

will not crow today, before thou thrice deny that you knowest me.

Matthew 26:31. You will all be offended at me. What Matthew and Mark extend

to all the disciples alike is related by Luke as having been spoken to Peter only. But

though the statement was equally addressed to all, yet it is probable that Christ

spoke to them in the person of one man, who was to be admonished more than all

the rest, and who needed extraordinary consolation, that, after having denied Christ,

he might not be altogether overwhelmed with despair.

HARMONY OF THE EVANGELISTS

Luke 22:31. Lo, Satan hath desired. The other two Evangelists relate more

briefly and simply, that our Lord foretold to his disciples their fall. But the words

of Luke contain more abundant instruction; for Christ does not speak of the future

trouble in the way of narrative, but expressly declares, that they will have a contest

with Satan, and, at the same time, promises to them victory. It is a highly useful

admonition, whenever we meet with any thing that gives us offense, to have always

before our eyes the snares of Satan; as Paul also teaches, that

we wrestle not with flesh and blood, but with spiritual armies,

(Ephesians 6:12.)

The meaning of the words therefore is: "When, a short time hence, you shall see

me oppressed, know that Satan employs these arms to fight against you, and that

this is a convenient opportunity for destroying your faith." I have said that this is a

useful doctrine, because it frequently happens that, from want of consideration, we

are overcome by disregarding temptations, which we would regard as formidable, if

we reflected that they are the fiery darts (Ephesians 6:16) of a vigorous and pow-

erful enemy. And though he now speaks of that singularly fierce attack, by which

the disciples, at one time, received dreadful shocks, so that their faith was well nigh

extinguished, yet he manifestly conveys a more extensive doctrine, that Satan con-

tinually goes about, roaring for his prey. As he is impelled by such furious madness

to destroy us, nothing is more unreasonable than that we should give ourselves up

to drowsiness. Before there is apparent necessity for fighting, let us already prepare

ourselves; for we know that Satan desires our destruction, and with great skill and

assiduity seizes on every method of injuring us. And when we come to the conflict,

let us know that all temptations, from whatever quarter they come, were forged in

the workshop of that enemy.

That he may sift you as wheat. The metaphor of sifting is not in every respect

applicable; for we have elsewhere seen that the Gospel is compared to a winnowing-

fan or sieve, by which the wheat is purified from the chaff (Matthew 3:12;) but here it

simply means to toss up and down, or to shake with violence, because the apostles

were driven about with unusual severity by the death of Christ. This ought to be

understood, because there is nothing in which Satan takes less delight than the

purification of believers. Yet though it be for a different purpose that he shakes

them, it is nevertheless true, that they are driven and tossed about in every direction,

just as the wheat is shaken by the winnowing-fan. But we shall shortly afterwards

see that a still more disastrous fulfillment of these words was experienced by the

disciples. And this is what is meant by the words of our Lord, as related by Matthew

and Mark: you will all be offended at me. They mean that the disciples will not

only be attacked, but will nearly give way; because the ignominious treatment of

Christ will quite overpower their minds. For whereas it was their duty to advance

steadily with their Master to the cross, fear kept them back. Their infirmity is thus

exhibited to them, that by prayers and groans they may betake themselves to God's

holy protection.

Matthew 26:31. For it is written. By this prediction he encourages them to rise

above the offense, because God does not cease to recognize as his sheep those who

JOHN CALVIN

are driven out and scattered in every direction for a time. After having treated of the

restoration of the Church, the prophet, in order to prevent the minds of the godly

from being overwhelmed with despair by the extreme distresses which were already

at hand, declares, that when the government has been brought into a state of con-

fusion, or even completely overturned, there will be a sad and miserable dispersion,

but yet the grace of God will be victorious. And though almost all commentators

confine the passage in Zechariah 13:7 to the person of Christ alone, yet I extend

it farther, as meaning that a government, on which the salvation of the people de-

pends, will no longer exist, because the shepherds will be driven from the midst of

them. I have no doubt that the Lord intended to include that whole period during

which, after the tyranny of Antiochus, the Church was deprived of good shepherds,

and reduced to a state of desolation; for at that time God permitted the sword to

commit fearful devastation, and, by slaying the shepherds, to throw the people into

a state of wretched confusion. And yet this scattering did not prevent the Lord from

gathering his sheep at length, by stretching out his hand towards them.

But though the prophet utters a general threatening that the Church will be de-

prived of shepherds, still this is justly and properly applied to Christ. For since he was

the prince of all the shepherds, on whom alone the salvation of the Church depended,

when he was dead, it might be thought that all hope was utterly gone. And, indeed,

it was an extremity of temptation, when the Redeemer, who was the breath and life

of his people, after having begun to collect the flock of God, was suddenly dragged

to death. But so much the more strikingly was the grace of God displayed, when

out of dispersion and death the remaining flock was again assembled in a wonderful

manner.

Thus we see, that Christ quoted this passage appropriately, that the disciples

might not be too much alarmed by the future dispersion, and yet that, aware of their

own weakness, they might rely on their Shepherd. The meaning therefore is: "Not

having yet felt your weakness, you imagine that you are sufficiently vigorous and

powerful; but it will soon be apparent that the prediction of Zechariah is true, that,

when the shepherd is slain, the flock will be scattered. But yet let the promise which

is added exhilarate and support you, that God will stretch out his hand, to bring back

to Him the scattered sheep." We are here taught, that there is no unity that brings

salvation but that which keeps the sheep united under Christ's crook.

32 But after I have risen. He now expresses more clearly — what I lately hinted

— that the disciples, struck with dread, will resemble for a short time scattered and

wandering sheep, but will at length be brought back to the fold. For Christ does

not simply say that he will rise again, but promises to be their leader, and takes

them for his companions, as if they had never swerved from their allegiance to him;

and, to impart to them greater confidence, he mentions the place where they will

again meet; as if he had said, "You, who are scattered at Jerusalem, will be again

assembled by me in Galilee."

33. Peter answering. Though Peter uses no hypocrisy, but speaks with sincere

affection, yet as a false confidence in his virtue carries him away into foolish boasting,

he is justly reproved by Christ, and shortly afterwards is severely punished for his

HARMONY OF THE EVANGELISTS

rashness. Thus the event showed, that Peter promised more for himself than he was

able to accomplish, because he had not been sufficiently careful to examine himself.

Hence too we see more clearly, how stupid is the intoxication of human presumption,

that, when he is again reminded of his weakness by the Son of God, and that with the

solemnity of an oath, he is so far from yielding, or even from making any abatement

of his foolish confidence, that he goes on to show those lofty pretensions with more

fierceness than ever.

But it is asked, Had not Peter a right to hope what he promises for himself? and

was he not even bound, relying on the promise of Christ, to make this promise for

himself? I answer, When Christ formerly promised to his disciples the spirit of un-

shaken fortitude, he referred to a new state of things which followed the resurrection;

and, therefore, as they were not yet endued with heavenly power, Peter, forming

confident expectations from himself, goes beyond the limits of faith. He erred in two

respects. First, by anticipating the time he made a rash engagement, and did not

rely on the promise of the Lord. Secondly, shutting his eyes on his own weakness,

and under the influence of thoughtlessness rather than of courage, he undertook

more than the case, warranted.

This claims our attention, that every man, remembering his own weakness, may

earnestly resort to the assistance of the Holy Spirit; and next, that no man may

venture to take more upon himself than what the Lord promises. Believers ought,

indeed, to be prepared for the contest in such a manner that, entertaining no doubt

or uncertainty about the result and the victory, they may resist fear; for trembling

and excessive anxiety are marks of distrust. But, on the other hand, they ought to

guard against that stupidity which shakes off all anxiety, and fills their minds with

pride, and extinguishes the desire to pray. This middle course between two faulty

extremes 1527 is very beautifully expressed by Paul, when he enjoins us to

work out our salvation with fear and trembling, because it is God that worketh in

us to will and perform,

(Philippians 2:12, 13.)

For, on the one hand, having humbled us, he entreats us to seek supplies else-

where; and, on the other hand, lest anxiety should induce sloth, he exhorts us to

strenuous exertions. And, therefore, whenever any temptation is presented to us,

let us first remember our weakness, that, being entirely thrown down, we may learn

to seek elsewhere what we need; and, next, let us remember the grace which is

promised, that it may free us from doubt. For those who, forgetting their weakness,

and not calling on God, feel assured that they are strong, act entirely like drunken

soldiers, who throw themselves rashly into the field, but, as soon as the effects of

strong drink are worn off, think of nothing else than flight.

It is wonderful that the other disciples, after Peter had been reproved, still break

out into the same rashness; and hence it is evident how little they knew themselves.

We are taught by this example, that we ought to attempt nothing, except so far as

God stretches out his hand; for nothing is more fading or transitory than inconsid-

erate zeal. The disciples perceive that nothing is more base or unreasonable than

1527"Entre ces deux extremitez vicieuses."

JOHN CALVIN

to forsake their Master; and, therefore, they justly detest so infamous an action:

but, having no reliance on the promise, and neglecting prayer, they advance with

inconsiderate haste to boast of a constancy which they did not possess.

Luke 22:35-38

LUKE 22:35-38

Luke 22:35-38

35. And he said to them, When I sent you without purse, or scrip, or shoes, did

you want any thing? And they said, Nothing. 36. He therefore said to them, But now

let him who hath a purse take it, and, in like manner, a scrip; and let him who hath

not a sword sell his garment and buy one. 37. For I tell you, that this also which is

written must be accomplished in me, And he was reckoned with the transgressors.

For those things which relate to me have an end. 1528 38. And they said, Lord, lo,

here are two swords. And he said to them, It is enough.

Luke 22:35. And he said to them. The whole object of this discourse of Christ

is to show, that hitherto he spared his disciples, so as to lay on them no heavier

burden than they were able to bear. He reminds them of the indulgence exercised

during the past time, that they may now prepare themselves with greater alacrity

for severer warfare. For why did he, while they were altogether destitute of skill and

training, keep them in the shade and in repose, at a distance from the darts of the

enemy, except that, by gradually gathering courage and strength during the inter-

val of leisure, they might be better prepared for fighting? The meaning is: "Hitherto

you have had an easy and prosperous condition, because I wished to treat you gen-

tly, like children; the full time is now come, when I must employ you in labor, like

men." But the comparison which he makes between the two periods is still more

extensive; for if they wanted nothing, when they proceeded to discharge their office

without taking with them a stock of provisions, when a state of peace allowed them

leisure to provide for their necessities, much more now, in the midst of tumult and

excitement, ought they to lay aside anxiety about the present life, and run wherever

necessity calls them. And although Christ makes special mention of what he had

done in reference to the twelve apostles, he shows likewise, that while we are still

beginners and weak in faith, he continues to indulge us till we grow up to be men;

and, therefore, that they act improperly who devote their leisure to the pursuit of

luxuries, which abate the rigor of their faith. And let us not doubt that Christ has

1528"Prenent fin, ou, ont accomplissement;" — "take end, or, have their fulfillment."

JOHN CALVIN

regard to us in the present day, since he does not hurry us into the battle while we

are still untrained and inexperienced, but, before sending us to the field, supplies us

with arms and courage.

36. But now let him who hath a purse take it. In metaphorical language he

threatens that they will soon meet with great troubles and fierce attacks; just as

when a general, intending to lead the soldiers into the field of battle, calls them to

arms, and orders them to lay aside every other care, and think of nothing else than

fighting, not even to take any thought about procuring food. For he shows them—as

is usually done in cases of extreme danger—that every thing must be sold, even to

the scrip and the purse, in order to supply them with arms. And yet he does not call

them to an outward conflict, but only, under the comparison of fighting, he warns

them of the severe struggles of temptations which they must undergo, and of the

fierce attacks which they must sustain in spiritual contests. That they might more

willingly throw themselves on the providence of God, he first reminded them, as I

have said, that God took care to supply them with what was necessary, even when

they carried with them no supplies of food and raiment. Having experienced so large

and seasonable supplies from God, they ought not, for the future, to entertain any

doubt that he would provide for every one of their necessities.

37. That this also which is written must be accomplished in me. This adverb also

is emphatic; for Christ means, that he had not yet discharged every part of his office,

till he had been ranked with ungodly and wicked men, as if he had been one of their

class. But that their minds might not be too much disturbed by the baseness of such

a transaction, he quotes a prediction of Isaiah, (53:12) which, it is certain, cannot be

explained but as referring to the Messiah. Now since it is there said that he was to

be reckoned among transgressors, such a spectacle, however atrocious, ought not

to alarm believers, or to alienate them from Christ, who could not have been their

Redeemer in any other way than by taking upon himself the shame and disgrace of

a wicked man. For nothing is better adapted to remove grounds of offense, when we

are alarmed by any strange occurrence, than to acknowledge that it so pleases God,

and that whatever takes place by his appointment is not done rashly, or without a

good reason; more especially when that which is made evident by the event itself

was anciently predicted. Since, then, the disciples ought to expect a Redeemer such

as God had formerly promised, and since Isaiah had expressly declared, that in order

that he might deliver us from the guilt of offenses the punishment must be laid on

him, (Isaiah 53:5, 6,) this ought to be sufficient for abating the horror of the disciples,

and for preventing them from entertaining less esteem for Christ.

For those things which relate to me have an end. By these words, immediately

added, he means that the prophets spoke nothing in vain. For this Greek phrase,

{τέλος} {ἔχει}, have an end; means that they are accomplished, or put in effect.

Now when every thing that the prophets spoke is verified by the event, it ought rather

to contribute to strengthen our faith, than to strike us with alarm or anxiety. But while

Christ encourages and comforts the disciples by this single argument, that all the

predictions must be accomplished, the very procedure of the divine purpose contains

within itself no ordinary ground of confidence, which is, that Christ was subjected to

HARMONY OF THE EVANGELISTS

the condemnation which we deserved, and was reconciled among transgressors,

that we, who are transgressors, and loaded with crimes, might be presented by him

to the Father as righteous. For we are reckoned pure and free from sins before God,

because the Lamb, who was pure and free from every blemish, was placed in our

room, as we shall have occasion to state again under the next chapter.

38. Lord, lo, here are two swords. It was truly shameful and stupid ignorance, that

the disciples, after having been so often informed about bearing the cross, imagine

that they must fight with swords of iron. When they say that they have two swords,

it is uncertain whether they mean that they are well prepared against their enemies,

or complain that they are ill provided with arms. It is evident, at least, that they

were so stupid as not to think of a spiritual enemy. As to the inference which the

Doctors of Canon Law draw from these words — that their mitered bishops have a

double jurisdiction — it is not only an offensive allegory, but a detestable mockery,

by which they ridicule the word of God. And it was necessary that the slaves of An-

tichrist should fall into such madness, of openly trampling under feet, by sacrilegious

contempt, the sacred oracles of God.

Matthew 26:36-44; Mark 14:32-40; Luke 22:39-46

MATTHEW 26:36-44; MARK 14:32-40;

LUKE 22:39-46

Matthew 26:36-44

Mark 14:32-40

Luke 22:39-46

36. Then Jesus cometh with them to a place which is called Gethsemane, and

saith to the disciples, Sit here until I go yonder and pray. 37. And, having taken

with him Peter and the two sons of Zebedee, he began to be affected with grief and

sorrow. 38. Then Jesus saith to them, My soul is sorrowful, even to death: remain

here, and watch with me. 39. And proceeding a little farther, he fell on his face,

praying, and saying, My Father, if it be possible, let this cup pass from me; but yet

not as I will, but as thou wilt. 40. And he came to the disciples, and found them

sleeping, and said to Peter, Couldst not thou watch with me one hour? 41. Watch

and pray, that you may not enter into temptation: the spirit indeed is willing, but

the flesh is weak. 42. He went away again the second time, and prayed, saying, My

Father, if this cup cannot pass from me, except I drink it, thy will be done. 43. And

he came, and found them sleeping again; for their eyes were heavy. 44. And he left

them, and went away again, and prayed a third time, saying the same words.

32. And they come to a place which is called Gethsemane; and he saith to his

disciples, Sit here until I have prayed. 33. And he taketh with him Peter, and James,

and John. And he began to be afraid, and to be very sorrowful. 34. And he saith

to them, My soul is sorrowful, even to death: remain here and watch. 35. And he

went forward a little, and fell on the ground, and prayed that, if it were possible,

the hour might pass from him; 36. And said, Abba, Father, all things are possible

to thee; remove this cup from me: but yet not what I will, but what thou wilt. 37.

And he cometh, and findeth them sleeping, and saith to Peter, Simon, sleepest thou?

Couldst thou not watch one hour? 38. Watch and pray, that you may not enter into

temptation: the spirit indeed is willing, but the flesh is weak. 39. And he went away

again, and prayed, saying the same words. 40. And he returned, and found them

sleeping again; for their eyes were heavy, and they did not know what to answer

HARMONY OF THE EVANGELISTS

him.

39. And he came out, and went (as he was wont) to the mountain of Olives; and

his disciples also followed him. 40. And when he came to the place, he said to then,

pray that you may not enter into temptation. 41. And he withdrew from them about a

stone's cast, and kneeled down, and prayed, 42. Saying, Father, if thou wilt, remove

this cup from me; but yet not my will, but thine be done. 43. And there appeared to

him an angel from heaven, strengthening him. 44. And, being in agony, he prayed

more earnestly; and his sweat was like drops of blood falling to the ground. 45. And

when he had risen from prayer, and come to his disciples, he found them sleeping

through sorrow. 46. And he saith to them, Why do you sleep? Arise; and pray, that

you may not enter into temptation.

Matthew 26:36. Then Jesus cometh with them. Luke mentions the mountain of

Olives only. Mark and Matthew add a more minute description of the place. But Luke

expresses what is still more to the purpose, that Christ came there according to his

custom. Hence we infer, that he did not seek retirement for the purpose of concealing

himself, but, as if he had made an assignation with his enemies, he presented himself

to death. On this account John says (18:2) that the place was known to the traitor,

because Jesus was wont to come there frequently. In this passage, therefore, his

obedience is again described to us, because he could not have appeased the Father

but by a voluntary death.

Sit here. By leaving the disciples at a distance, he spares their weakness; as if a

man, perceiving that he would soon be in extreme danger in battle, were to leave

his wife and children in a situation of safety. But though he intended to place them

all beyond arrow-shot, yet he took three of them who accompanied him more closely

than the rest, and these were the flower and choice, in which there was greater rigor.

And yet he did not take them, as if he believed that they would be able to sustain

the attack, but that they might afford a proof of the defect which was common to

them all.

37. He began to be affected with grief. We have seen that our Lord formerly

contended with the fear of death; but as he now fights face to face with temptation,

such an attack is called the beginning of grief and sorrow. Hence we infer that the

true test of virtue is only to be found when the contest begins; for then the weakness

of the flesh, which was formerly concealed, shows itself, and the secret feelings

are abundantly displayed. Thus, though God had already tried his Son by certain

preparatory exercises, he now wounds him more sharply by a nearer prospect of

death, and strikes his mind with a terror to which he had not been accustomed. But

as it appears to be inconsistent with the divine glory of Christ, that he was seized

with trembling and sadness, many commentators have labored with toil and anxiety

to find some way of evading the difficulty. But their labor has been ill-judged and

of no use; for if we are ashamed that Christ should experience fear and sorrow, our

redemption will perish and be lost.

Ambrose justly says: "I not only do not think that there is any need of excuse,

but there is no instance in which I admire more his kindness and his majesty; for he

would not have done so much for me, if he had not taken upon him my feelings. He

JOHN CALVIN

grieved for me, who had no cause of grief for himself; and, laying aside the delights

of the eternal Godhead, he experiences the affliction of my weakness. I boldly call

it sorrow, because I preach the cross. For he took upon him not the appearance,

but the reality, of incarnation. It was therefore necessary that he should experience

grief, that he might overcome sorrow, and not shut it out; for the praise of fortitude

is not bestowed on those who are rather stupefied than pained by wounds." Thus

far Ambrose.

Certainly those who imagine that the Son of God was exempt from human pas-

sions do not truly and sincerely acknowledge him to be a man. And when it is even

said that the divine power of Christ rested and was concealed for a time, that by

his sufferings he might discharge all that belonged to the Redeemer, this was so far

from being absurd, that in no other way could the mystery of our salvation have been

accomplished. For Cyril has properly said: "That the suffering of Christ on the cross

was not in every respect voluntary, but that it was voluntary on account of the will

of the Father, and on account of our salvation, you may easily learn from his prayer,

Father, if it be possible, let this cup pass from me. For the same reason that the Word

of God is God, (John 1:1,) and is naturally life itself, (John 11:25,) nobody doubts that

he had no dread of death; but, having been made flesh, (John 1:14,) he allows the

flesh to feel what belongs to it, and, therefore, being truly a man, he trembles at

death, when it is now at the door, and says, Father, if it be possible, let this cup pass

from me; but since it cannot be otherwise, let it be not as I will, but as thou wilt. You

see how human nature, even in Christ himself, has the sufferings and fears which

belong to it, but that the Word, who is united to it, raises it to a fortitude which is

worthy of God." He at length concludes: "You perceive that it was not for the sake of

the flesh that the death of Christ was voluntary, but that it was voluntary, because,

on account of it, according to the will of the Father, salvation and life were bestowed

on men." Such are the views of Cyril.

Still the weakness which Christ took upon himself must be distinguished from

ours, for there is a great difference. In us there is no affection unaccompanied by

sin, because they all exceed due bounds and proper restraint; but when Christ was

distressed by grief and fear, he did not rise against God, but continued to be reg-

ulated by the true rule of moderation. We need not wonder that, since he was in-

nocent, and pure from every stain, the affections which flowed from him were pure

and stainless; but that nothing proceeds from the corrupt nature of men which is

not impure and filthy. Let us, therefore, attend to this distinction, that Christ, amidst

fear and sadness, was weak without any taint of sin; but that all our affections are

sinful, because they rise to an extravagant height.

The kind of feelings, by which Christ was tempted, is also worthy of notice.

Matthew says that he was affected by grief and sorrow (or anxiety;)Luke says that

he was seized with anguish; and Mark adds that he trembled. And whence came his

sorrow and anguish, and fear, but because he felt that death had something in it

more sad and more dreadful than the separation of the soul and body? And certainly

he underwent death, not merely that he might depart from earth to heaven, but

rather that, by taking upon himself the curse to which we were liable, he might

HARMONY OF THE EVANGELISTS

deliver us from it. He had no horror at death, therefore, simply as a passage out of

the world, but because he had before his eyes the dreadful tribunal of God, and the

Judge himself armed with inconceivable vengeance; and because our sins, the load

of which was laid upon him, pressed him down with their enormous weight. There is

no reason to wonder, therefore, if the dreadful abyss of destruction tormented him

grievously with fear and anguish.

38. My soul is sorrowful. He communicates to them his sorrow, in order to arouse

them to sympathy; not that he was unacquainted with their weakness, but in order

that they might afterwards be more ashamed of their carelessness. This phrase

expresses a deadly wound of grief; as if he had said, that he fainted, or was half-

dead, with sorrow. Jonah (4:9) makes use of a similar phrase in replying to the Lord;

I am angry even to death. I advert to this, because some of the ancient writers, in

handling this passage with a misapplication of ingenuity, philosophize in this way,

that the soul of Christ was not sorrowful in death but only even to death. And here

again we ought to remember the cause of so great sorrow; for death in itself would

not have so grievously tormented the mind of the Son of God, if he had not felt that

he had to deal with the judgment of God.

39. And he went forward a little. We have seen in other passages, that in order

to excite himself to greater earnestness of prayer, the Lord prayed in the absence

of witnesses; for when we are withdrawn from the gaze of men, we succeed better

in collecting our senses, so as to attend more closely to what we are doing. It is not,

indeed, necessary — nay more, it is not always proper — that we should retire to

distant corners whenever we pray; but when some great necessity urges us, because

the fervor of prayer is more freely indulged when we are alone, it is useful to us to

pray apart. And if the Son of God did not disregard this aid, it would be the greatest

madness of pride in us not to apply it for our own advantage. Add to this, that

when God alone is witness, as there is nothing then to be feared from ambition, the

believing soul unfolds itself with greater familiarity, and with greater simplicity pours

its wishes, and groans, and anxieties, and fears, and hopes, and joys, into the bosom

of God. God allows his people to make use of many little modes of speaking, when

they pray alone, which, in the presence of men, would savor of ostentation.

And fell on his face. By the very gesture of falling on the earth, Christ manifested

his deep earnestness in prayer. For though kneeling, as our expression of respect and

reverence, is commonly used in prayer, Christ, by throwing himself on the ground

as a suppliant, placed himself in a pitiable attitude on account of the vehemence of

his grief.

My Father, if it be possible. In vain do some persons labor to show that what is

here described is not a prayer, but only a complaint. For my own part, while I own

that it is abrupt, I have no doubt that Christ offered a prayer. Nor is it inconsistent

with this, that he asks a thing that is impossible to be granted to him; for the prayers

of believers do not always flow on with uninterrupted progress to the end, do not

always maintain a uniform measure, are not always arranged even in a distinct order,

but, on the contrary, are involved and confused, and either oppose each other, or

stop in the middle of the course; like a vessel tossed by tempests, which, though

JOHN CALVIN

it advances towards the harbor, cannot always keep a straight and uniform course,

as in a calm sea. We must remember, indeed, what I lately mentioned, that Christ

had not confused emotions, like those to which we are accustomed, to withdraw

his mind from pure moderation; but, so far as the pure and innocent nature of man

could admit, he was struck with fear and seized with anguish, so that, amidst the

violent shocks of temptation, he vacillated—as it were—from one wish to another.

This is the reason why, after having prayed to be freed from death, he immediately

restrains himself, and, submitting to the authority of the Father, corrects and recalls

that wish which had suddenly escaped him.

But it may be asked, How did he pray that the eternal decree of the Father, of

which he was not ignorant, should be revoked? or though he states a condition,

if it be possible, yet it wears an aspect of absurdity to make the purpose of God

changeable. We must hold it to be utterly impossible for God to revoke his decree.

According to Mark, too, Christ would seem to contrast the power of God with his

decree. All things, says he, are possible to thee. But it would be improper to extend

the power of God so far as to lessen his truth, by making him liable to variety and

change. I answer, There would be no absurdity in supposing that Christ, agreeably

to the custom of the godly, leaving out of view the divine purpose, committed to

the bosom of the Father his desire which troubled him. For believers, in pouring out

their prayers, do not always ascend to the contemplation of the secrets of God, or

deliberately inquire what is possible to be done, but are sometimes carried away

hastily by the earnestness of their wishes. Thus Moses prays that he may be blotted

out of the book of life, (Exodus 32:33;) thus Paul wished to be made an anathema, 1529 (Romans 9:3.) This, therefore, was not a premeditated prayer of Christ; but the

strength and violence of grief suddenly drew this word from his mouth, to which he

immediately added a correction. The same vehemence of desire took away from him

the immediate recollection of the heavenly decree, so that he did not at that moment

reflect, that it was on this condition, 1530 that he was sent to be the Redeemer of

mankind; as distressing anxiety often brings darkness over our eyes, so that we do

not at once remember the whole state of the matter. In short, there is no impropriety,

if in prayer we do not always direct our immediate attention to every thing, so as to

preserve a distinct order. When Christ says, in the Gospel by Matthew, that all things

are possible to God, he does not intend by these words to bring the power of God

into conflict with unchangeable truth and firmness; but as there was no hope—which

is usually the case when affairs are desperate—he throws himself on the power of

God. The word ({ποτήριον}) cup or chalice — as we have mentioned elsewhere —

denotes the providence of God, which assigns to each his measure of the cross and

of affliction, just as the master of a house gives an allowance to each servant, and

distributes portions among the children.

But yet not as I will, but as thou wilt. We see how Christ restrains his feelings at

the very outset, and quickly brings himself into a state of obedience. But here it may

first be inquired, How was his will pure from all vice, while it did not agree with the

1529"A desiré d'estre separé de Christ;" — "desired to be separated from Christ." 1530"Avec ceste condition de souffrir la mort;" — "on this condition of suffering death."

HARMONY OF THE EVANGELISTS

will of God? For if the will of God is the only rule of what is good and right, it follows,

that all the feelings which are at variance with it are vicious. I reply: Though it be

true rectitude to regulate all our feelings by the good pleasure of God, yet there is a

certain kind of indirect disagreement with it which is not faulty, and is not reckoned

as sin; if, for example, a person desire to see the Church in a calm and flourishing

condition, if he wish that the children of God were delivered from afflictions, that

all superstitions were removed out of the world, and that the rage of wicked men

were so restrained as to do no injury. These things, being in themselves right, may

properly be desired by believers, though it may please God to order a different state

of matters: for he chooses that his Son should reign among enemies; that his people

should be trained under the cross; and that the triumph of faith and of the Gospel

should be rendered more illustrious by the opposing machinations of Satan. We

see how those prayers are holy, which appear to be contrary to the will of God; for

God does not desire us to be always exact or scrupulous in inquiring what he has

appointed, but allows us to ask what is desirable according to the capacity of our

senses.

But the question has not yet been fully answered: for since we have just now

said that all the feelings of Christ were properly regulated, how does he now correct

himself? For he brings his feelings into obedience to God in such a manner as if he

had exceeded what was proper. Certainly in the first prayer we do not perceive that

calm moderation which I have described; for, as far as lies in his power, he refuses

and shrinks from discharging the office of Mediator. I reply: When the dread of death

was presented to his mind, and brought along with it such darkness, that he left out

of view every thing else, and eagerly presented that prayer, there was no fault in

this. Nor is it necessary to enter into any subtle controversy whether or not it was

possible for him to forget our salvation. We ought to be satisfied with this single

consideration, that at the time when he uttered a prayer to be delivered from death,

he was not thinking of other things which would have shut the door against such a

wish.

If it be objected, that the first movement, which needed to be restrained before

it proceeded farther, was not so well regulated as it ought to have been, I reply:

In the present corruption of our nature it is impossible to find ardor of affections

accompanied by moderation, such as existed in Christ; but we ought to give such

honor to the Son of God, as not to judge of him by what we find in ourselves. For in us

all the affections of the flesh, when strongly excited, break out into rebellion, or, at

least, have some mixture of pollution; but Christ, amidst the utmost vehemence of

grief or fear, restrained himself within proper bounds. Nay more, as musical sounds,

though various and differing from each other, are so far from being discordant, that

they produce sweet melody and fine harmony; so in Christ there was a remarkable

example of adaptation between the two wills, 1531 the will of God and the will of

man, so that they differed from each other without any conflict or opposition.

This passage shows plainly enough the gross folly of those ancient heretics, who

1531"Les deux volontés."

JOHN CALVIN

were called Monothelites, 1532 because they imagined that the will of Christ was but

one and simple; for Christ, as he was God, willed nothing different from the Father;

and therefore it follows, that his human soul had affections distinct from the secret

purpose of God. But if even Christ was under the necessity of holding his will captive,

in order to subject it to the government of God, though it was properly regulated,

how carefully ought we to repress the violence of our feelings, which are always

inconsiderate, and rash, and full of rebellion? And though the Spirit of God governs

us, so that we wish nothing but what is agreeable to reason, still we owe to God such

obedience as to endure patiently that our wishes should not be granted; 1533 For

the modesty of faith consists in permitting God to appoint differently from what we

desire. Above all, when we have no certain and special promise, we ought to abide

by this rule, not to ask any thing but on the condition that God shall fulfill what he

has decreed; which cannot be done, unless we give up our wishes to his disposal.

It comes now to be inquired, what advantage did Christ gain by praying?

The apostle, in writing to the Hebrews, says that he was heard ({ἀπὸ} {τὢς}

{εὐλαβείας}) on account of his fear: for so ought that passage to be explained,

and not, as it is usually explained, on account of his reverence, (Hebrews 5:7.) That

would not have been consistent, if Christ had simply feared death; for he was not

delivered from it. Hence it follows, that what led him to pray to be delivered from

death was the dread of a greater evil. When he saw the wrath of God exhibited to

him, as he stood at the tribunal of God charged with the sins of the whole world,

he unavoidably shrunk with horror from the deep abyss of death. And, therefore,

though he suffered death, yet since its pains were loosed—as Peter tells us, (Acts

2:24,)—and he was victorious in the conflict, the Apostle justly says, that he was

heard on account of his fear. Here ignorant people rise up and exclaim, that it

would have been unworthy of Christ to be afraid of being swallowed up by death.

But I should wish them to answer this question, What kind of fear do they suppose it

to have been which drew from Christ drops of blood? (Luke 22:44.) For that mortal

sweat could only have proceeded from fearful and unusual horror. If any person,

in the present day, were to sweat blood, and in such a quantity that the drops

should fall to the ground, it would be reckoned an astonishing miracle; and if this

happened to any man through fear of death, we would say that he had a cowardly

and effeminate mind. Those men, therefore, who deny that Christ prayed that the

Father would rescue him from the gulf of death, ascribe to him a cowardice that

would be disgraceful even in an ordinary man.

If it be objected, that the fear which I am describing arises from unbelief, the

answer is easy. When Christ was struck with horror at the divine curse, the feeling

of the flesh affected him in such a manner, that faith still remained firm and un-

shaken. For such was the purity of his nature, that he felt, without being wounded

by them, those temptations which pierce us with their stings. And yet those persons,

1532{Μονοθελὢται} is compounded of {μόνος}, one, and {θέλω}, I will. The Monothelite heresy sprung up in the Seventh

Century, and is fully detailed by our ecclesiastical historians. Its leading tenet was, that Christ had not one will as God, and

another will as Man. — Ed.

1533"Que nos souhaits ne vienent point à loeur issue, quand ainsi luy plaist;" — "that our wishes should not succeed, when it so pleases Him."

HARMONY OF THE EVANGELISTS

by representing him not to have felt temptations, foolishly imagine that he was vic-

torious without fighting. And, indeed, we have no right to suppose that he used any

hypocrisy, when he complained of a mortal sadness in his soul; nor do the Evange-

lists speak falsely, when they say that he was exceedingly sorrowful, and that he

trembled

40. And he came to his disciples. Though he was neither delivered from fear,

nor freed from anxiety, yet he interrupted the ardor of prayer, and administered this

consolation. For believers are not required to be so constant in prayer as never to

cease from conversing with God; but on the contrary, following the example of Christ,

they continue their prayers till they have proceeded as far as their infirmity allows,

then cease for a short time, and immediately after drawing breath return to God. It

would have been no slight alleviation of his grief, if his disciples had accompanied

him, and taken part in it; and on the other hand, it was a bitter aggravation of his

sufferings, that even they forsook him. For though he did not need the assistance

of any one, yet as he had voluntarily taken upon him our infirmities, and as it was

chiefly in this struggle that he intended to give a proof of that emptying of himself, of

which Paul speaks, (Philippians 2:7,) we need not wonder if the indifference of those

whom he had selected to be his companions added a heavy and distressing burden

to his grief. For his expostulation is not feigned, but, out of the true feeling of his

mind, he declares that he is grieved at having been forsaken. And, indeed, he had

good grounds for reproaching them with indifference, since, amidst the extremity of

his anguish, they did not watch at least one hour.

41. Watch and pray. As the disciples were unmoved by their Master's danger,

their attention is directed to themselves, that a conviction of their own danger may

arouse them. Christ therefore threatens that, if they do not watch and pray, they may

be soon overwhelmed by temptation. As if he had said, "Though you take no concern

about me, do not fail, at least, to think of yourselves; for your own interests are

involved in it, and if you do not take care, temptation will immediately swallow you

up." For to enter into temptation means to yield to it. 1534 And let us observe, that

the manner of resistance which is here enjoined is, not to draw courage from reliance

on our own strength and perseverance, but, on the contrary, from a conviction of our

weakness, to ask arms and strength from the Lord. Our watching, therefore, will be

of no avail without prayer.

The spirit indeed is willing. That he may not terrify and discourage his disciples,

he gently reproves their slothfulness, and adds consolation and good ground of hope.

And, first, he reminds them, that though they are earnestly desirous to do what is

right, still they must contend with the weakness of the flesh, and, therefore, that

prayer is never unnecessary. We see, then, that he gives them the praise of willing-

ness, in order that their weakness may not throw them into despair, and yet urges

them to prayer, because they are not sufficiently endued with the power of the Spirit.

Wherefore, this admonition relates properly to believers, who, being regenerated by

the Spirit of God, are desirous to do what is right, but still labor under the weakness

of the flesh; for though the grace of the Spirit is vigorous in them, they are weak

1534"Succomber et estre viencu;" — "to yield and to be overcome."

JOHN CALVIN

according to the flesh. And though the disciples alone have their weakness here

pointed out to them, yet, since what Christ says of them applies equally to all, we

ought to draw from it a general rule, that it is our duty to keep diligent watch by

praying; for we do not yet possess the power of the Spirit in such a measure as not

to fall frequently through the weakness of the flesh, unless the Lord grant his assis-

tance to raise up and uphold us. But there is no reason why we should tremble with

excessive anxiety; for an undoubted remedy is held out to us, which we will neither

have nor to seek nor to seek in vain; for Christ promises that all who, being earnest

in prayer, shall perseveringly oppose the slothfulness of the flesh, will be victorious.

42. Again he went away a second time. By these words Christ seems as if,

having subdued fear, he came with greater freedom and courage to submit to the

will of the Father; for he no longer asks to have the cup removed from him, but,

leaving out this prayer, insists rather on obeying the purpose of God. But according

to Mark, this progress is not described; and even when Christ returned a second

time, we are told that he repeated the same prayer; and, indeed, I have no doubt,

that at each of the times when he prayed, fear and horror impelled him to ask that

he might be delivered from death. 1535 Yet it is probable that, at the second time,

he labored more to yield obedience to the Father, and that the first encounter with

temptation animated him to approach death with greater confidence.Luke does not

expressly relate that he prayed three several times, but only says that, when he was

pressed with anguish, he prayed with greater copiousness and earnestness, as if he

had continued to pray without any intermission. But we know that the Evangelists

sometimes leave out circumstances, and only glance rapidly at the substance of

what took place. Accordingly, when he says towards the close, that Christ came

to his disciples, it is a hysteron proteton; 1536 just as, in another clause, he relates

that an angel from heaven appeared, before he speaks of Christ's anguish. But the

inversion of the order carries no absurdity; for, in order to inform us that the angel

was not sent without a good reason, the necessity for it is afterwards stated; and

thus the latter part of the narrative is, in some sort, a reason assigned for the former.

Now though it is the Spirit of God alone that imparts fortitude, that does not hinder

God from employing angels as his ministers. And hence we may conclude what

excruciating distresses the Son of God must have endured, since it was necessary

that the assistance of God should be granted to him in a visible manner.

43. And found them sleeping again. This drowsiness arose neither from excessive

eating and drinking, nor from gross stupidity, nor even from effeminate indulgence of

the flesh, but rather—as Luke tells us—from immoderate sorrow. Hence we perceive

more clearly how strong is the tendency of our flesh to indifference; since even

dangers lead us to forgetfulness of God. Thus on every hand Satan finds suitable

and ready opportunities of spreading his snares for us. For if we dread no danger,

he intoxicates and drowns us in sleep; and if we experience fear and sorrow, which

ought to arouse us to pray, he overwhelms our senses, so that they do not rise to

1535"A requerir qu'il ne veinst point a ceste mort;" — "to ask that he might not com to that death."

1536Hysteron proteron ({ὕστερον} {πρότερον}) is a figure of rhetoric, by which the natural order of events is reversed.

— Ed.

HARMONY OF THE EVANGELISTS

God; and thus, in every respect, men fall away and forsake God, till he restores them.

We must observe also this circumstance, that the disciples, after having been sharply

reproved, almost at that very moment fall again asleep. Nor is this said of the whole

body, but of the three whom Christ had selected to be his chief companions; and

what shall we say of the greater number, when this happened to the flower of them?

Now the repetition of the same words was not a vain repetition, ({βατταλογία})

which Christ formerly condemned in hypocrites, (Matthew 6:7) who hope that they

will obtain by idle talking what they do not ask honestly and sincerely. 1537 But

Christ intended to show by his example, that we must not be discouraged or grow

weary in praying, if we do not immediately obtain our wishes. So then, it is not a

superfluous repetition of the words, if a repulse which we have experienced is so far

from extinguishing the ardor of prayer, that we ask a third and fourth time what God

appears to have denied.

1537Harmony, vol. 1, p. 313

Matthew 26:45-50; Mark 14:41-46; Luke 22:47-48

MATTHEW 26:45-50; MARK 14:41-46;

LUKE 22:47-48

Matthew 26:45-50

Mark 14:41-46

Luke 22:47-48

45. Then he cometh to his disciples, and saith to them: Sleep on now, and take

your rest; lo, the hour is at hand, and the Son of man is delivered into the hands of

sinners. 46. Arise, let us go: lo, he who betrayeth me is approaching. 47. While

he was still speaking, lo, Judas, one of the twelve, cometh, and with him a great

multitude with swords and clubs, 1538 from the chief priests and elders of the people.

48. Now he who betrayed him had given them a sign, saying, Whomsoever I shall

kiss, it is he: take him. 49. And immediately approaching, he said to Jesus, Hail,

Rabbi, and kissed him. 50. And Jesus said to him, Friend for what purpose comest

thou? Then they approached, and laid hands on Jesus, and took him.

41. And he cometh the third time, and saith to the, Sleep on now, and take your

rest: it is enough, the hour is come; lo, the Son of man is betrayed into the hands

of sinners. 42. Arise, let us go: lo, he who betrayeth me is approaching. 43. And

immediately, while he was still speaking, Judas, who was one of the twelve, cometh,

and with him a great multitude with swords and clubs, 1539 from the chief priests, and

scribes, and elders. 44. Now he who betrayed him had given them a sign, saying,

Whomsoever I shall kiss, it is he: take him, and lead him away cautiously. 45. And

having come, he immediately approacheth him, and saith, Rabbi, Rabbi, 1540 and

kissed him. 46. And they laid hands on him, and took him.

47. And while he was still speaking, lo, a multitude, and he who was called Judas,

one of the twelve, went before them, and approached Jesus to kiss him. 48. And

Jesus said to him, Judas, betrayest thou the Son of man with a kiss?

1538Our english versions have generally rendered {ξύλων} by staves; but with two exceptions: swerdis and

battis, (Wiclif, 1580) swordes and clubbes (Rheims, 1582). Campbell has adopted the term clubs. — Ed.

1539Our english versions have generally rendered {ξύλων} by staves; but with two exceptions: swerdis and

battis,(Wiclif, 1580) swordes and clubbes (Rheims, 1582). Campbell has adopted the term clubs. — Ed.

1540"Maistre, Maistre;" — "Master, Master."

HARMONY OF THE EVANGELISTS

Matthew 26:45. Sleep on now, and take your rest. It is plain enough, that Christ

now speaks ironically, but we must, at the same time, attend to the object of the

irony. For Christ, having gained nothing by warning his disciples, not only gives an

indirect reproof of their indifference, but threatens, that how indolent so ever they

may choose to be, no longer delay will be allowed them. The meaning therefore

is, "Having hitherto wasted my words on you, I shall now come to exhort you; but

whatever permission I may give you to sleep, the enemies will not allow it to you,

but will compel you to watch against your will." In Mark, it is accordingly added, It is

enough; as if he had said, that there is no more time for sleeping. And this is the way

in which the Lord usually chastises the indolence of men, that those who wax deaf

to words may at length be compelled, by their sufferings, to arouse themselves. Let

us, therefore, learn to give immediate attention to the words of the Lord, lest what

he wishes to draw from us voluntarily may be too late forced from us by necessity.

46. Arise, let us go. By these words he declares that, after having prayed, he was

furnished with new arms. He had formerly, indeed, been sufficiently voluntary as to

dying; but, when he came to the point, he had a hard struggle with the weakness

of the flesh, so that he would willingly have withdrawn from dying, provided that he

had been permitted to do so with the good-will of his Father. He, therefore, obtained

by prayers and tears (Hebrews 5:7) new strength from heaven; not that he ever

hesitated through want of strength, but because under the weakness of the flesh,

which he had voluntarily undertaken, he wished to labor anxiously, and with painful

and difficult exertion, to gain a victory for us in his own person. But now, when the

trembling is allayed, and the fear is subdued, that he may again present a voluntary

sacrifice to the Father, he not only does not retire or conceal himself, but cheerfully

advances to death.

47. While he was still speaking. The Evangelists are careful to state that our Lord

foresaw what happened; from which it might be inferred, that he was not dragged to

death by external violence, except so far as wicked men carried into execution the

secret purpose of God. Although, therefore, a melancholy and frightful spectacle was

exhibited to the disciples, yet they received, at the same time, grounds of confidence

to confirm them, since the event itself showed that nothing occurred by chance; and

since Christ's prediction directed them to contemplate the glory of his divinity. The

circumstance of an armed multitude having been sent by the chief priests, and of a

captain and band having been obtained by request from Pilate, makes it evident, that

an evil conscience wounded and tormented them, so that they did every thing in a

state of terror. For what need was there for so great a force to take Christ, who, they

were aware, was not provided with any defensive arms? The reason for such careful

preparation was, that the divine power of Christ, which they had been compelled to

feel by numerous proofs, inwardly tormented them; but, on the other hand, it is a

display of amazing rage, that, relying on the power of arms, they do not hesitate to

rise up against God.

48. Now he who betrayed him. I have no doubt that Judas was restrained, either

by reverence for our Lord, or by shame for his crime, from venturing openly to avow

himself as one of the enemies; and the warning which, Mark tells us, he gave the

JOHN CALVIN

soldiers — to lead the away cautiously, was given, I conjecture, for this reason, that

he recollected the numerous-proofs by which Christ had formerly attested his divine

power. But it was, at the same time, astonishing madness, either to attempt to

conceal himself by frivolous hypocrisy, when he came into the presence of the Son

of God, or to oppose the tricks and dexterity of men to his boundless power.

49. Hail, Rabbi. I have no doubt that Judas, as if trembling for his Master's danger,

pretended by these words to have some feeling of compassion; and, accordingly,

in Mark a pathetic repetition is expressed, 1541 Rabbi, Rabbi. For though he was

impressed with the majesty of Christ, still the devil so fascinated his mind, that he

felt assured that his treachery was concealed by a kiss, and by soothing words. This

salutation, or exclamation, therefore, was a pretense of compassion. I offer the same

opinion about the kiss; for though it was a very common practice among the Jews to

welcome friends with a kiss, yet as Judas had left Christ but a little before, he seems

now — as if he had become suddenly alarmed at his danger — to give the last kiss to

his Master. Thus he excels the rest in the appearance of affection, when he appears

to be deeply grieved at being separated from his Master; but how little he gained by

his deception is evident from Christ's reply.

50. Friend, for what purpose comest thou? Luke expresses it more fully: Judas,

betrayest thou the Son of man with a kiss? except that there is greater force in

this reproof, that the benevolence of his Master, and the very high honor conferred

on him, are wickedly abused for the purpose of the basest treachery. For Christ

does not employ an ironical address when he calls him friend, but charges him with

ingratitude, that, from being an intimate friend, who sat at his table, he had become

a traitor, as had been predicted in the psalm: If a stranger had done this, I could

have endured it; but now my private and familiar friend, with whom I took food

pleasantly, who accompanied me to the temple of the Lord, hath prepared snares

against me. 1542 This shows clearly—what I hinted a little ago—that, whatever

may be the artifices by which hypocrites conceal themselves, and whatever may

be the pretenses which they hold out, when they come into the presence of the

Lord, their crimes become manifest; and it even becomes the ground of a severer

sentence against them, that, having been admitted into the bosom of Christ, they

treacherously rise up against him. For the word friend, as we have stated, contains

within itself a sharp sting.

Let us know that this evil, which Christ once sustained in his own person, is an

evil to which the Church will always be exposed—that of cherishing traitors in her

bosom; and, therefore, it was said a little before, The traitor approached, who was

one of the twelve, that we may not be immediately distressed by such instances; for

the Lord intends to try our faith in both ways, when, without, Satan opposes us and

the Church by open enemies, and, within, he attempts secret destruction by means

of hypocrites. We are taught, at the same time, that we who are his disciples ought

to worship God with sincerity; for the apostasies, which we see every day, excite us

1541"Il y a une repetition comme d'un homme parlant de grande affection;" — "there is a repetition, as if by a man who spoke from strong feeling."

1542Our Author, quoting from memory, has blended two passages of a kindred spirit: Psalm 41:10, and Psalm 55:12, 13, 14. — Ed.

HARMONY OF THE EVANGELISTS

to fear, and to the cultivation of true godliness, as Paul says,

Let every one that calleth on the name of God depart from iniquity,

(2 Timothy 2:19.)

We are all commanded to kiss the Son of God, (Psalm 2:12;) and we ought, there-

fore, to see that no one give him a traitor's kiss, otherwise it will cost us dear to have

been elevated to so great an honor.

Matthew 26:51-56; Mark 14:47-52; Luke 22:49-53

MATTHEW 26:51-56; MARK 14:47-52;

LUKE 22:49-53

Matthew 26:51-56

Mark 14:47-52

Luke 22:49-53

51. And, lo, one of those who were with Jesus, stretching out his hand, drew his

sword, and, striking the servant of the high priest, cut off his ear. 52. Then Jesus

said to him, Put thy sword again into its place; for all who take the sword shall perish

by the sword. 53. Thinkest thou that I cannot now pray to my Father, and he will

grant to me more than twelve legions of angels? 54. How then shall the scriptures

be fulfilled, that thus it must be? 55. At that hour 1543 Jesus said to the multitudes,

You are come out, as against a robber, with swords and clubs to seize me. I sat daily

with you, teaching in the temple, and you did not take me. 56. But all this was done,

that the scriptures of the prophets might be fulfilled. Then all the disciples forsook

him, and fled.

47. But one of those who were present drew his sword, and struck the servant of

the high priest, and cut off his ear. 48. And Jesus answering said to them, Are you

come out, as against a robber, with swords and clubs to seize me? 49. I was daily

with you in the temple teaching, and you did not seize me. But (this was done,) that

the scriptures might be fulfilled. 1544 50. And they all forsook him, and fled. 51.

And a young man followed him, having a linen cloth wrapped about his naked body;

and the young men seized him. 52. And he left the linen cloth, and fled from them

naked.

49. And those who were around him, seeing what would happen, said to him,

Lord, shall we strike with the sword? 50. And one of them struck a servant of the

high priest, and cut off his right ear. 51. And Jesus answering said, Permit it to be

thus far; and, having touched his ear, he healed him. 52. And Jesus said to those

who had come to him, the chief priests, and rulers of the temple, and elders, Are you

1543"A ce mesme instant;" — "At that very instant." 1544"Mais (il faut) que les Escritures soyent accomplis;" — "but the Scriptures must be fulfilled."

HARMONY OF THE EVANGELISTS

come out, as against a robber, with swords and clubs? 53. When I was daily with

you in the temple, you did not lay hands on me; but this is your hour, and the power

of darkness.

Matthew 26:51. And, lo, one of those who were with Jesus. Luke says, that all

the disciples made an agreement together to fight for their Master. Hence it is again

evident, that we are much more courageous and ready for fighting than for bearing

the cross; and, therefore, we ought always to deliberate wisely what the Lord com-

mands, and what he requires from every one of us, lest the fervor of our zeal exceed

the bounds of reason and moderation. When the disciples asked Christ, Shall we

strike with the sword? they did so, not with the intention of obeying his injunction;

but by these words they declared that they were prepared and ready to repel the

violence of enemies. And, indeed, Peter did not wait till he was commanded or per-

mitted to strike, but inconsiderately proceeded to unlawful violence. It appears, at

first view, to be praiseworthy valor in the disciples, that, forgetting their own weak-

ness, though they are unable to make resistance, they do not hesitate to present

their bodies before their Master, and to encounter certain death; for they choose

rather to perish with the Lord than to survive and look on while he is oppressed.

But as they improperly attempt more than the calling of God commands or permits,

their rashness is justly condemned; and therefore let us learn, that in order that our

obedience may be acceptable to the Lord, we must depend on his will, so that no

man shall move a finger, except so far as God commands. One reason ought, above

all, to lead us to be zealous in cultivating this modesty; which is, that instead of a

proper and well-regulated zeal, confused irregularity for the most part reigns in us.

Peter's name is not mentioned here by the Evangelists; but John (18:10) assures

us—and from what occurs shortly afterwards in the narrative it is evident — that it

was Peter who is here described, though the name is suppressed. Yet Luke enables

us easily to infer that there were others also who took part in the same outrage; for

Christ does not speak to one person only, but says to all alike, Permit 1545 it to be

thus far.

52. Put thy sword again into its place. By these words, Christ confirms the precept

of the Law, which forbids private individuals to use the sword. And above all, we

ought to attend to the threatening of punishment which is immediately added; for

men did not, at their own pleasure, appoint this punishment for avenging their own

blood; but God himself, by severely prohibiting murder, has declared how dearly

he loves mankind. First, then, he does not choose to be defended by force and

violence, because God in the Law forbade men to strike. This is a general reason;

and he immediately descends to a special reason.

But here a question arises. Is it never lawful to use violence in repelling unjust

violence? For though Peter had to deal with wicked and base robbers, still he is

condemned for having drawn his sword. If, in such a case of moderate defense, an

exception was not allowed, Christ appears to tie up the hands of all. Though we

have treated this question more copiously 1546 under Matthew 5:39, yet I shall now

1545Our Author's argument is obviously founded on the circumstance, that the verb {ἐα̑τε},

permit, is in the plural number. — Ed.

1546Harmony, vol. 1, p. 298

JOHN CALVIN

state my opinion again in a few words. First, we must make a distinction between

a civil court and the court of conscience; 1547 for if any man resist a robber, 1548

he will not be liable to public punishment, because the laws arm him against one

who is the common enemy of mankind. Thus, in every case when defense is made

against unjust violence, the punishment which God enjoins earthly judges to carry

into execution ceases. And yet it is not the mere goodness of the cause that acquits

the conscience from guilt, unless there be also pure affection. So then, in order that

a man may properly and lawfully defend himself, he must first lay aside excessive

wrath, and hatred, and desire of revenge, and all irregular sallies of passion, that

nothing tempestuous may mingle with the defense. As this is of rare occurrence, or

rather, as it scarcely ever happens, Christ properly reminds his people of the general

rule, that they should entirely abstain from using the sword.

But there are fanatics who have foolishly misapplied this passage, so as to wrest

the sword out of the hands of judges. They contend that it is unlawful to strike with

the sword. This I acknowledge to be true, for no man is at liberty to take the sword

at his own pleasure, so as to commit murder; but I deny that magistrates—who are

God's ministers, and by whom he executes his judgments—ought to be viewed as

belonging to the ordinary rank. And not only so, but by these words of Christ, this

very power is expressly ascribed to them: for when he declares that murderers must

be put to death, it follows, that the sword is put into the hands of judges, that they

may take vengeance for unjust murders. It will sometimes happen, indeed, that

men addicted to the shedding of blood are punished by other means; but this is the

ordinary way in which the Lord determined that the fierce cruelty of wicked men

should be restrained from rioting with impunity. Certain doctors of what is called

Canon Law have ventured to proceed to such a pitch of impudence as to teach, that

the sword was not taken from Peter, but he was commanded to keep it sheathed until

the time came for drawing it; and hence we perceive how grossly and shamefully

those dogs have sported with the word of God.

53. Thinkest thou that I cannot now pray to my Father? Now follows that special

reason which I mentioned a little ago; for Christ reminds them, that he would have at

his command a better and more legitimate kind of defense, were it not that he must

obey the decree of the Father. The substance of what he says is this. "As he has

been appointed by the eternal purpose of God to be a sacrifice, and as this has been

declared by the predictions of Scripture, he must not fight against it." Thus Peter's

rashness is condemned on another ground, that he not only endeavors to overturn

a heavenly decree, but also to obstruct the path of the redemption of mankind. Not

only did Peter draw his sword unlawfully, but the disciples were foolish and mad;

for—though they were few in number, and feeble—they attempted to make some

resistance to a band of soldiers and a very great multitude. On this account, the

Lord, in order to make their folly more manifest, employs this comparison. "If he

1547"Entre la jurisdiction externe ou civile, et le jugement spirituel, qui a son siege en la conscience;" — "between external or civil jurisdiction, and the spiritual judgment, which has its seat in the conscience."

1548"Si quelqu'un use de violence pour repousser un brigand;" — "if any one use violence for repelling a robber."

HARMONY OF THE EVANGELISTS

wished to have a guard to defend his life, he would immediately obtain not eleven

angels, but a large and invincible army, and since he does not implore that angels

may be sent to assist him, much less would he resort to ill-considered means, from

which no advantage was to be expected; for the utmost that could be effected by

the disciples would be of no more service than if a few rooks were to make a noise."

But here some commentators labor to no purpose in inquiring how Christ could

have obtained a commission of angels from his Father, by whose decree it was that

he had to suffer death. For the two things are inconsistent: that he exposed his Son

to death naked and defenseless, because it was necessary that it should be so, and

because it had been appointed; and yet, that he might have been prevailed on by

prayer to send him relief. But Christ speaks conditionally, that he has a far better

method of defending his life, were it not that the will of the Father was opposed

to it. This takes away all contradiction, for Christ refrained from presenting such a

request to his Father, because he knew that it was contrary to his decree. Yet from

this we draw a useful doctrine, that those who resort to unlawful means on the plea

of necessity pour dishonor on God. If a man is destitute of lawful aid and support,

he runs headlong to wicked schemes and sinful undertakings; and the reason is,

that few look for the secret protection of God, which alone ought to be sufficient

to set our minds at rest. Are we threatened with danger? Because no remedy can

be discovered according to the flesh, we make this or the other contrivance, as if

there were no angels in heaven, who — Scripture frequently tells us — are placed as

guardians for our salvation, (Hebrews 1:14.) In this way we deprive ourselves of their

assistance; for all who are impelled, by their restlessness and excessive anxiety, to

stretch out their hands to forbidden remedies for evils, do unquestionably renounce

the providence of God.

54. How then shall the Scriptures be fulfilled? By this expression Christ means,

that he ought not to attempt any method of escaping death, to which he knew that

he was called by the Father. For himself, indeed, he had no need of the Scriptures

to inform him that God had appointed that he should die at that time; but because

mortals do not know what God has determined to do until it be revealed by his

word, Christ, with a view to his disciples, properly refers to the testimony which God

gave of his will. We know that whatever affliction happens to us, it is inflicted by

God himself; but since we are uncertain as to the result, when we seek remedies

which he allows, we do not rise against his government; but when his will has been

ascertained, nothing more remains for us than to acquiesce. Though in this passage

Christ teaches nothing more than that he ought patiently to suffer death, because the

Scriptures have declared that it must be so, yet the use of this doctrine is evidently

more extensive, namely, that Scripture is a sufficient bridle for subduing the rebellion

of the flesh; because God points out to us what is his. will for the very purpose of

keeping us in subjection to his will. Accordingly, Paul ascribes to Scripture this office,

that it trains us to patience, (Romans 15:4,) and supplies us with all the comfort that

we need in adversity. His reproof of the disciples, as given by Luke, is more brief,

Permit them to do thus far; but still he severely condemns their presumption, in

having gone so far as to perform an unlawful action, though at the same time he

JOHN CALVIN

holds out a hope of pardon, if they suppress their improper zeal, and proceed no

farther.

Luke 22:51. And having touched his ear, he healed him. By his foolish zeal Peter

had brought grievous reproach on his Master and his doctrine; and there can be no

doubt, that this was a contrivance by which Satan attempted to involve the Gospel in

eternal disgrace, as if Christ had kept company with assassins and seditious persons

for revolutionary purposes. This, I think, was the reason why Christ healed the wound

which Peter had inflicted. But a fearful and amazing stupidity must have seized his

adversaries, who were not at all affected by having seen such a miracle. And yet

there is the less reason to wonder that they did not see the power of Christ displayed

in the person of another, when, after having themselves been laid prostrate by his

voice, they still continued to rage, (John 18:6.) Such is the spirit of giddiness by

which Satan maddens the reprobate, when the Lord has given them over to blind-

ness. Above all, in the person himself who was healed, there is a striking instance of

ingratitude; for neither did the divine power of Christ subdue him to repentance for

his hardness, nor was he overcome by kindness so as to be changed from an enemy

into a disciple. For it is a foolish imagination of the monks that he was also healed

in his soul, that the work of Christ might not be left incomplete; as if the goodness

of God were not every day poured out on those who are unworthy.

Matthew 26:55. Are you come out, as against a robber? By these words Christ

expostulates with his enemies for having intended to bring odium upon him, by com-

ing provided with a great body of soldiers; for the meaning is this, "What necessity

was there for making such a display of arms against me, as if your object had been

to overcome some robber? But I have always lived peaceably amongst you, and

without using arms; and when I was teaching in the temple, you might easily have

seized me without any military force." Yet, while he complains of their malice in vi-

olently rushing upon him, as if he were a seditious man, he again wounds their evil

conscience by reminding them, that though they had a traitor for their leader, they

approached him with trembling, and with many marks of distrust.

56. Now all this was done. The other two Evangelists express it somewhat dif-

ferently; for what Matthew relates in his own person, Mark appears to attribute to

Christ.Luke employs even different words: this is your hour, and the power of dark-

ness. But the design of the Holy Spirit is, beyond all doubt, that whatever may be

the contrivances of wicked men, nothing whatever has been done but by the will and

providence of God; for as he had said a little before, God has testified nothing by the

prophets but what he had determined with himself, (Luke 22:3.) First, therefore, we

are here informed, that whatever may be the unbridled rage by which Satan and all

ungodly men are actuated, still the hand of God always prevails, so as to draw them

reluctantly wherever he pleases. Secondly, we are informed, that though wicked

men fulfill what was predicted in the Scriptures; yet, since God does not employ

them as his lawful ministers, but directs them, by a secret movement, to that which

was farthest from their wish, they are not excusable; and that, while God makes a

righteous use of their malice, blame still attaches to them. At the same time, let us

observe that Christ said this in order to remove the offense, which would otherwise

HARMONY OF THE EVANGELISTS

have greatly disturbed weak minds, when they saw him so reproached and outraged.

Still Christ intended not only to promote the advantage of his disciples, but also

to repress the pride of his adversaries, that they might not triumph as if they had

achieved victory. For this reason, in Luke's narrative he says, this is your hour; by

which he means that the Lord grants them this liberty for a short time. The power of

darkness denotes the power of the devil, and this term had also a strong tendency to

abase their glory; for though they exalt themselves ever so much, Christ shows that

they are still nothing more than the slaves of the devil. While all things are mingled

in confusion, and while the devil, by spreading darkness abroad, appears to overturn

the whole order of the world, let us know that the providence of God shines above in

heaven, to bring at length to order what is confused; and let us, therefore, learn to

raise the eyes of faith to that calm sky. Then all the disciples forsook him, and fled.

Hence we may again infer how much more ready they were to fight rashly than to

follow their Master.

Mark 14:51. And a young man. How some persons have come to dream that this

was John 1549 I know not, nor is it of much importance to inquire. The chief point is, to

ascertain for what purpose Mark has related this transaction. I think that his object

was, to inform us that those wicked men — as usually happens in riotous assemblies

stormed and raved without shame or modesty; which appeared from their seizing

a young man who was unknown to them, and not suspected of any crime, so that

he had difficulty in escaping out of their hands naked. For it is probable that the

young man, who is mentioned, had some attachment to Christ, and, on hearing the

tumult by night, without stopping to put on his clothes, and covered only with a

linen garment, came either to discover their traps, or, at least, that he might not be

wanting in a duty of friendship. 1550 We certainly perceive — as I just now said —

that those wicked men raged with cruel violence, when they did not even spare a

poor young man, who had left his bed, almost naked, and run, on hearing the noise.

1549"Aucuns ont songé que c'estoit Jean, l'un des Apostres;" — "some have dreamed that it was John, one of the Apostles."

1550"Ou, pour le moins à fin de faire devoir d'ami envers Jesus Christ;" — "or, at least, in order to perform the duty of a friend towards Jesus Christ."

Matthew 26:57-61; Mark 14:53-59; Luke 22:54

MATTHEW 26:57-61; MARK 14:53-59; LUKE 22:54

Matthew 26:57-61

Mark 14:53-59

Luke 22:54

57. But they who had apprehended Jesus led him to Caiaphas the high priest,

where the scribes and elders were assembled. 58. And Peter followed him at a

distance, as far as to the court of the high priest, and having gone in, he sat with the

servants to see the end. 59. And the chief priests and elders, and the whole council,

sought false witness against Jesus, to put him to death, 60. And found none; even

though many false witnesses came, they found none: but at length came two false

witnesses, 61. Who said, This man said, I can destroy the temple of God, and build

it in three days.

53. And they led Jesus to the high priest, and all the chief priests, and elders, and

scribes, assembled with him. 54. And Peter followed him at a distance, as far as to

the palace of the high priest; and he sat along with the servants, and warmed himself

at the fire. 55. And the chief priests, and the whole council, sought evidence against

Jesus, to put him to death, and found none. 56. For many bore false witness against

him, but their declarations did not agree. 57. Then some arose, and bore false

witness against him, saying, 58. We have heard him say, I will destroy this temple,

which was made with hands, and within three days I will build another, made without

hands. 59. But even here their testimony did not agree.

54. And, having seized him, they led and brought him to the house of the high

priest; and Peter followed at a distance.

Luke follows a different order from Matthew and Mark in the narrative; but when

we come to the proper place, we will endeavor to reconcile the points in which they

differ. It will be proper, in the meantime, to glance briefly at those things which claim

our attention in the words of Matthew and Mark. First, in order to remove the offense

of the cross, we ought to consider the advantage which we have derived from Christ's

emptying of himself, (Philippians 2:7;) for thus will the inestimable goodness of God,

and the efficacy of his grace, be found to remove by its brightness every thing in it

HARMONY OF THE EVANGELISTS

that was disagreeable or shameful. According to the flesh, it was disgraceful that the

Son of God should be seized, bound, and made a prisoner; but when we reflect that

by his chains we are loosed from the tyranny of the devil, and from the condemnation

in which we were involved before God, not only is the stumbling-block, on which our

faith might have struck, removed out of the way, but in place of it there comes an

admiration of the boundless grace of God, who set so high a value on our deliverance,

as to give up his only-begotten Son to be bound by wicked men. This will also be a

pledge of the astonishing love of Christ towards us, that he spared not himself, but

willingly submitted to wear fetters on his flesh, that our souls might be freed from

fetters of a far worse description.

Matthew 26:57. But they who had seized Jesus led him to Caiaphas. Though

the Jews had been deprived of what is called, the higher jurisdiction, there still lin-

gered among them some vestiges of that judicial authority which the Law confers

on the high priest, (Deuteronomy 1:8;) so that, while they had lost the absolute au-

thority, 1551 they retained the power of administering moderate correction. This is

the reason why Christ is brought before the high priest to be interrogated; not that

a final sentence may be pronounced on him by theft tribunal, but that the priests

may afterwards present him before the governor, under the aggravating influence

of their decision. 1552 Caiaphas the high priest was also named Joseph, and this

man—as we are told by the historian Josephus—was appointed to be high priest by

Valerius Gratus, governor of Judea, when Simon, the son of Camithus, was deposed

from that office. 1553 The Evangelists give his surname only, 1554 perhaps because

he was more generally named, and better known, by it.

Matthew says that the priests assembled in the house of Caiaphas; and that they

were already assembled at midnight, before Christ was brought, but because the

place of meeting had been appointed, that, as soon as the information reached them,

they might meet hastily at an early hour in the morning; though we have lately seen

that some who belonged to the order of the priesthood went out by night, along with

the soldiers, to seize Christ. But we have frequently seen, in other passages, that the

Evangelists were not very exact in adhering to the order of time. In this passage,

certainly, they had no other object in view than to show that the Son of God was

oppressed by a wicked conspiracy of the whole council. And here a frightful and

hideous spectacle is placed before our eyes; for nowhere else than at Jerusalem was

there at that time either a temple of God, or lawful worship, or the face of a Church.

The high priest was a figure of the only Mediator between God and men; those who

sat along with him in the council represented the whole Church of God; and yet all

of them unite in conspiring to extinguish the only hope Of salvation. But as it had

been declared by prediction of David, that

the stone which the builders rejected would nevertheless become the head-stone

1551"La puissance de condamner à mort;" — "the power of condemning to death." 1552"Estant desja chargé par leur jugement, et que cela soit un prejudice contre luy;" — "being already accused by their decision, and that this may excite a prejudice against him."

1553Ant. 18:2. 2. — Repeated allusions have been made, in earlier portions of the Commentary, to this remarkable passage in the writings of the great Jewish historian. The reader will find it quoted at length. — Harmony vol. 1, p. 177, n. 1 — Ed.

1554That is, instead of calling him Joseph Caiaphas, they call him simply Caiaphas.

JOHN CALVIN

of the corner, (Psalm 118:22;)

and as Isaiah had foretold that

the God of armies would be to the whole people of Israel a stone of stumbling, on

which they would dash themselves,

(Isaiah 8:14)

the Lord wisely made provision that such wickedness of men should not perplex

believing souls.

59. Sought false witness. By these words the Evangelists remark, that nothing

was farther from the design of the priests than to inquire into the cause, so that,

when the matter was thoroughly understood, they might decide what was proper.

For they had previously resolved to put Christ to death, and now they only seek a

pretense for oppressing him. Now it is impossible that equity can have any place

where an examination of the cause is not the first step. In seeking false witnesses,

their treacherous cruelty is manifested; and when, after being disappointed of their

expectation, they still do not desist, this affords a still more striking display of their

blinded obstinacy. Thus, amidst the darkness of their rage, the innocence of the

Son of God shone so brightly, that the devils themselves might know that he died

innocent.

It ought to be observed, also, that the appellation of false witnesses is applied not

to those who contrive a lie which had no foundation, but to those who calumniously

pervert what was justly said, and turn it into a crime; an instance of which is here

expressly related as to the destruction and rebuilding of the temple. Christ had

indeed said, that when

the temple of his body was destroyed,

he would raise it up within three days, (John 2:19.)

The false witnesses do not now resort to some new contrivance, but they put

a wrong interpretation on his words, as if he boasted that he would practice some

juggling in building the temple. Now as the calumny was trivial and worthless, we

may readily infer from it how greatly the priests and scribes were blinded by their

fury, since, without any pretext, they demand that Christ shall be put to death.

Matthew 26:62-68; Mark 14:60-65; Luke 22:63-71

MATTHEW 26:62-68; MARK 14:60-65;

LUKE 22:63-71

Matthew 26:62-68

Mark 14:60-65

Luke 22:63-71

62. And the high priest, rising up, said to him, 1555 Answerest thou nothing?

What is it that those men testify against thee? 63. And Jesus was silent. And the

high priest answering said to him, I adjure thee by the living God, that thou tell us if

thou art the Christ, the Son of God. 64. Jesus saith to him, Thou hast said it; but yet I

tell you, hereafter you shall see the Son of man sitting at the right hand of power, and

coming in the clouds of heaven. 65. Then the high priest rent his clothes, saying, He

hath blasphemed; what further need have we of witnesses? lo now you have heard

his blasphemy. 66. What think you? And they answering said, He is worthy of death.

67. Then they spat in his face, and gave him blows; 1556 and others struck him on

the face with the palms of their hands, 68. Saying, Prophesy to us Christ, Who was

it that smote thee?

60. And the high priest, rising up in the midst, interrogated Jesus, saying, Answer-

est thou nothing? What is it that those men testify against thee? 61. But he was

silent, and answered nothing. Again the high priest interrogated, and said to him,

Art thou the Christ, the Son of the Blessed? 1557 62. And Jesus said, I am; and you

shall see the Son of man sitting at the right hand of power, and coming in the clouds

of heaven. 63. And the high priest rent his garments, and said, What further need

have we of witnesses? 64. You have heard the blasphemy: what think you? And

they all condemned him to be worthy of death. 65. And some began to spit on him,

and to cover his face with a veil, and to give him blows, and to say to him, Divine. 1558 And the servants gave him blows.

1555"Adonc le souverain sacrificateur se leva, et luy dit;" — "then the high priest rose, and said to him."

1556"Et le buffeterent;" — "and buffeted him." 1557"Le Fils de Dieu Benit;" — "the Son of the Blessed God." 1558"Propheteze-nous;" — "prophesy to us."

JOHN CALVIN

63. And the men who held Jesus mocked him, and struck him; 64. And, having

blindfolded him, struck him on the face. And they interrogated him, saying, Proph-

esy, Who is it that struck thee? 65. And many other abusive things they spoke

against him. 66. And as soon as it was day, the elders of the people, and chief

priests, and scribes, assembled, and led him into their council, 67. Saying, Art thou

the Christ? Tell us. And he said to them, If I tell you, you will not believe. 68. And

if I also put a question, you will not answer me, nor let me go. 69. Hereafter shall

the Son of man sit at the right hand of the power of God. 70. And they all said, Art

thou then the Son of God? He said, 1559 You say that I am. 71. And they said, What

further testimony do we need? for we ourselves have heard from his own mouth.

Matthew 26:62. And the high priest, rising up. It is certain that Christ was

silent when false witnesses pressed hard upon him, not only because they did not

deserve a reply, but because he did not seek to be now acquitted, knowing that his

hour was come. But Caiaphas triumphs over him on account of his silence, as if he

was struck dumb by being vanquished; which is usually the case with men who are

conscious of having done wrong. But it is an instance of extreme wickedness that he

insinuates that Christ is not free from blame, because witnesses speak against him.

The question, What is it that those men testify against thee? amounts to this: "How

comes it that those men oppose thee, but because they are urged by conscientious

views? For they would not have appeared against thee without a good reason." As

if he did not know that those witnesses had been procured by fraud: but this is the

way in which wicked men, when they find themselves in the possession of authority

and power, throw off sham and indulge in arrogance. Christ was again silent, not

only because the objection was frivolous, but because, having been appointed to be

a sacrifice, he had thrown aside all anxiety about defending himself.

63. I adjure thee by the living God. The high priest thought that this alone was a

crime sufficient to condemn Christ, if he professed that he was the Christ. But since

they all boasted of expecting redemption from Christ, he ought first to have inquired

if such was the fact. That there would be a Christ, by whose hands the people were

to be delivered, they would not have ventured to deny. Jesus came publicly forward,

bearing the title of the Christ. Why do they not consider the fact itself? Why do

they not examine the signs, by means of which a correct decision might have been

formed? But, having already determined to put Christ to death, they are satisfied

with this pretense of sacrilege, that he claimed for himself the glory of Divinity. And

yet Caiaphas examines the matter on oath, as if he had been prepared to yield as

soon as it was fully ascertained; but all the while his whole mind is filled with a

malicious hatred and contempt of Christ, and is so blinded by pride and ambition,

that he takes for granted, that as soon as the fact has been ascertained, without

inquiring whether it is right or wrong, he will have just grounds for condemning him.

If thou art the Christ, the Son of God. From the words of Caiaphas we may infer,

that it was at that time common among the Jews to bestow on the Messiah the title

of the Son of God; for this form of interrogation could not have originated in any

other way than from the ordinary custom; and, indeed, they had learned from the

1559"Il leur dit;" — "he said to them."

HARMONY OF THE EVANGELISTS

predictions of Scripture that he was not less the Son of God than the Son of David. It

appears, too, that Caiaphas employed this epithet, with the view either of terrifying

Christ, or of exciting a prejudice against him; as if he had said, "See where you are

going; for you cannot call yourself the Christ, without claiming, at the same time, the

appellation of Son of God, with which Scripture honors him." Such is also his reason

for using the word Blessed, which Mark gives instead of God; for this pretended

reverence 1560 for God was intended to bring a heavier charge against Christ than

that of profaning the holy name of God.

64. Thou hast said it. Luke inserts another reply, by which Christ reproves the

malice of the priests, in not inquiring with a desire to know. If I tell you, says he, you

will not believe: by which words he means, that though he were to prove to them

a hundred times that he was the Christ, it would be of no avail with obstinate men.

For they had not only heard, but had beheld with their eyes miracles, which, though

Christ had been silent, would have confirmed his heavenly and divine power, and

would even have cried aloud, that he was the promised Redeemer.

He next adds a confession, which, though it is related in many words by Matthew,

does not convey a different meaning. Jesus affirms that he is the Christ, not for the

purpose of avoiding death, but rather of inflaming the rage of his enemies against

him. Though at that time he was exposed to contempt, and almost annihilated, by

his mean garb, he announces, that at the proper time he will at length come with

royal majesty, that they may tremble before the Judge, whom they now refuse to

acknowledge as the Author of salvation. The meaning therefore is, that they are

widely mistaken, if from his present appearance they form a judgment of what he is;

because it is necessary that he should be humbled, and almost reduced to nothing,

before he appear adorned with the emblems of his royal power, and with magnificent

splendor. For by this word hereafter he distinguishes between his first and second

coming.

We may draw from this a useful doctrine, which is still more extensive. For how

comes it that wicked men are so much at their ease? How comes it that they are so

insolent in rebellion, but because they do not set a high value on the crucified Jesus?

It is therefore necessary to remind them of a dreadful judgment, which, with all their

stupidity, they will not be able to avoid. And though they ridicule as a fable what is

said about the future coming of Christ, still it is not in vain that the Judge summons

them to his tribunal and orders them to be summoned by the preaching of the Gospel,

that they may be rendered the more inexcusable. But this announcement is fitted

to be of very great use even to believers, that they may now with the eyes of hope

look for Christ sitting at the right hand of the father, and patiently wait till he comes,

and may likewise believe that the rage of wicked men against him, while absent, will

not be without its consequences; for they will be compelled to behold him on high

coming from heaven, whom now they not only despise, but even trample upon in

their pride.

Sitting at the right hand of power. The metaphor contained in the term right hand

1560"Ce mot duquel Caiaphe use, faisant semblant d'avoir une grande reverence à la majesté Divine;" — "this word which Caiaphas employs, pretending to have a great veneration for the Divine majesty."

JOHN CALVIN

must be well known, for it frequently occurs in Scripture. Christ then sits at the right

hand of the Father, because he is his deputy; and it is called the right hand or power,

a, because it is only through the agency of his Son that God now displays his power,

and will execute judgment at the last day.

65. Then the high priest rent his garments. By this we see how little advantage

was derived by wicked men from the miracles by which Christ had proved his Divinity.

But we need not wonder, that under the mean garb of a servant, the Son of God was

despised by those who were unmoved by any anxiety about the promised salvation.

For if they had not entirely laid aside every pious feeling, their deplorable condition

ought to have led them to look anxiously for the Redeemer; but when they now,

without making any inquiry, reject him when offered to them, do they not as far as

lies in their power, destroy all the promises of God? The high priest first pronounces

Christ to be a blasphemer, to which the others afterwards assent. The rending of

the clothes plainly shows how boldly and wickedly those who profanely despise God

make false pretensions of zeal. It would indeed have been praiseworthy in the high

priest, if he heard the name of God shamefully profaned, not only to feel inward re-

sentment and excruciating pain, but to make an open display of his detestation; but

while he refused to make inquiry, he contrived an unfounded charge of blasphemy.

And yet, this treacherous hypocrite, while he assumed a character which did not be-

long to him, taught the servants of God with what severity of displeasure they ought

to regard blasphemies, and condemned by his example the shameful cowardice of

those who are no more affected by an outrage on religion, than if they heard buffoons

uttering their silly jokes.

Then they spat in his face. Either Luke has inverted the order of the narrative, or

our Lord twice endured this highly contemptuous treatment. The latter supposition

appears to me to be probable. And yet, I have no doubt that the servants were

emboldened to spit on Christ, and to strike him with greater insolence, after they

had seen that the council, so far as their decision had influence, condemned him to

death. The object of all these expressions of contempt was, to show that nothing

was more unlikely than that he should be a prince of prophets, who, in consequence

of being blindfolded, 1561 was not able even to ward off blows. But this insolence

was turned by the providence of God to a very different purpose; for the face of

Christ, dishonored by spitting and blows, has restored to us that image which had

been disfigured, and almost effaced, by sin.

1561"Lequel ayant seulement un voile devant les yeux;" — "who having only a veil before his eyes."

Matthew 26:69-75; Mark 14:66-72; Luke 22:55-62

MATTHEW 26:69-75; MARK 14:66-72;

LUKE 22:55-62

Matthew 26:69-75

Mark 14:66-72

Luke 22:55-62

69. Now Peter was sitting without in the court. And a maid cam to him, saying,

Thou also wast with Jesus the Galilean. 70. But he denied before them all, saying,

I know not what thou sayest. 71. And as he was going out into the porch, another

maid saw him, and said to those who were there, This man also was with Jesus the

Nazarene. 72. And again he denied with an oath, I do not know the man. 73. After

a little came those who were standing by, and said to Peter, Surely thou also art one

of them; for thou are convicted by thy speech. 74. Then he began to curse and to

swear, that he did not know the man. And immediately the cock crew. 75. And Peter

remembered the saying of Jesus, who had told him, Before the cock crow, thou wilt

thrice deny me. And he went out, and wept bitterly.

66. And while Peter was below in the court, one of the maids of the high priest

came; 67. And when she saw peter warming himself, she looked at him, and said,

Thou also wast with Jesus the Nazarene. 68. But he denied, saying, I know him not, 1562 nor do I understand what thou sayest. And he went out into the porch, and the

cock crew. 69. And the maid, when she saw him again, began to say to those that

stood by, This is one of them 70. But he denied it again. And a little after, those that

stood by said again to Peter, Surely thou art one of them; for thou art also a Galilean,

and thy speech agreeth with it. 71. But he began to curse and to swear, (saying) I

know not that man of whom you speak. 72. And the second time the cock crew; and

Peter remembered the word which Jesus had spoken to him, Before the cock crow

twice, thou wilt thrice deny me; and he began to weep. 1563

55. And when they had kindled a fire in the midst of the hall, and had sat down

together, Peter also sat down and amongst them. 56. And when a certain maid

1562"Je ne le cognoy point." 1563"Et s'estant jetté hors, pleura;" — "and he ran out and wept."

JOHN CALVIN

saw him sitting near the fire, she fixed her eyes upon him, and said, This man also

was with him. 57. But he denied him, saying, Woman, I do not know him. 58. And

after a little while, another person, seeing him, said, Thou also wast one of them.

But Peter said, Man, I am not. 59. And after the lapse of about an hour, another

affirmed, saying, Undoubtedly this man was also with him; for he is a Galilean. 60.

And Peter said, Man, I know not what thou sayest. And immediately, while he was

still speaking, the cock crew. 61. And the Lord turned and looked at Peter; and Peter

remembered the word of the Lord, how he said to him, Before the cock crow, thou

wilt thrice deny me. 62. And Peter went out, and wept bitterly.

Peter's fall, which is here related, is a bright mirror of our weakness. In his re-

pentance, also, a striking instance of the goodness and mercy of God is held out to

us. This narrative, therefore, which relates to a single individual, contains a doctrine

which may be applied to the whole Church, and which indeed is highly useful, both

to instruct those who are standing to cherish anxiety and fear, and to comfort those

who have fallen, by holding out to them the hope of pardon. And first it ought to be

observed, that Peter acted inconsiderately, when he entered into the hall of the high

priest. It was his duty, no doubt, to follow his Master; but having been warned that he

would revolt, he ought rather to have concealed himself in some corner, so as not to

expose himself to an occasion of sinning. Thus it frequently happens that believers,

under an appearance of virtue, throw themselves within the reach of temptation.

It is therefore our duty to pray to the Lord to restrain and keep us by his Spirit,

lest, going beyond our measure, we be immediately punished. We ought also to

pray, whenever we commence any undertaking, that he may not permit us to fail

in the midst of our efforts, or at the beginning of the work, but may supply us with

strength from heaven till the end. Conviction of our weakness ought not, indeed,

to be a reason for indolence, to prevent us from going wherever God calls us; but

it ought to restrain our rashness, that we may not attempt any thing beyond our

calling; and it ought also to stimulate us to prayer, that God, who has given us grace

to begin well, may also continue to give us grace to persevere.

Matthew 26:69. A maid came to him. Here we see that there is no necessity

for a severe contest, or for many forces or implements of war, to overpower a man;

for any man, who is not supported by the hand of God, will instantly fall by a slight

gale or the rustling of a falling leaf. Peter undoubtedly was not less courageous

than any of us, and he had already given no ordinary proof of his valor, though it

was exercised in a rash and improper manner; and yet he does not wait until he is

dragged before the tribunal of the high priest, or until his enemies attempt to put

him to death by violence, but, terrified by a woman's voice, immediately denies his

Master. And yet but lately he thought himself a valiant soldier even to death. Let us

therefore remember that our strength is so far from being sufficient to resist powerful

attacks, that it will give way, when there is the mere shadow of a battle. But in this

way God gives us the just reward of our treachery, when he disarms and strips us of

all power, so that, when we have thrown off the fear of him, we tremble for a mere

nothing. For if a deep fear of God had dwelt in Peter's heart, it would have been an

invincible fortress; but now, naked and defenseless, he trembles while he is still far

HARMONY OF THE EVANGELISTS

from danger.

70. But he denied before them all. This circumstance aggravates the criminality

of Peter, that, in denying his Master, he did not even dread a multitude of witnesses. 1564 And the Spirit intended expressly to state this, that even the presence of men

may excite us to hold fast the confession of faith. For if we deny Christ before the

weak, they are shaken by our example, and give way; and thus we destroy as many

souls as we can; but if, in presence of those who wickedly despise God and oppose

the Gospel, we withhold from Christ the testimony which is due to him, we expose

his sacred name to the ridicule of all. In short, as a bold and open confession edifies

all the godly, 1565 and puts unbelievers to shame, so apostasy draws along with it

the public ruin of faith in the Church, and the reproach of sound doctrine. The more

eminent a man is, therefore, he ought to be the more careful to be on his guard; for

his elevation makes it impossible for him to fall from it without doing greater harm.

I know not what thou sayest. The form of denial, which is here set down, shows

sufficiently that the wretched sophists, who endeavor to escape by ambiguous ex-

pressions, which they turn to a. variety of meanings, when they are called to give an

account of their faith, gain nothing by their dexterity in fraud. Peter does not abso-

lutely deny the whole doctrine of the Gospel; he only denies that he knew the man;

but, because in the person of Christ he indirectly buries the light of the promised re-

demption, he is charged with base and shameful treachery. But lately he had heard

from the mouth of the Lord, that the confession of faith is a sacrifice acceptable to

God; and therefore a mode of denying, which withholds from God his lawful worship,

and from Christ the honor that is due to him, admits of no excuse. Let us therefore

hold:, that as soon as we depart from a plain and candid profession of Christ, we

deprive him of the testimony to which he has a lawful claim.

71. Another maid saw him. From the words of Mark we are rather led to conjecture

that it was the same maid; at least he doesn't state that it was a different maid

from the former one. But there is no contradiction here; for it is probable that the

statement which proceeded from one maid, flew from the lips of one to those of

another, so that the first maid pointed him out to many persons and at several times,

and others joined her in asserting that he was the person, and in spreading the

discovery of him more widely. John even relates (18:25) that, at the second time,

the question was put to Peter, not by a maid, but by a multitude of men; from which

it is evident that the word, which had been pronounced by the maid, was caught by

the men standing by, who attacked Peter.

There is another difference between Mark and the other three Evangelists; for he

mentions that the cock crew twice, while they say that the cock crew not until after

Peter had thrice denied our Lord. But this difficulty is easily obviated; for Mark says

nothing that is inconsistent with the narrative of the other Evangelists, but explains

more fully what they pass by in silence. Indeed, I have no doubt that, when Christ

said to Peter, before the cock crow, he meant the cock-crowing, 1566 which includes

1564"Qu'il n'a point craint de renier son Maistre, mesmement en la presence d tant de tesmoins;" — "that he did not fear to deny his Master, even in the presence of so many witnesses."

1565"Tous enfans de Dieu;" — "all the children of God." 1566"L'heure de la nuict en laquelle les coqs chantent;" — "the hour of the night in which

JOHN CALVIN

many crowings; for cocks do not merely crow once, but repeat their crowings many

times; and yet all the crowings of a single watch are called but one cock-crowing.

So then, Matthew, Luke, and John, say that Peter thrice denied our Lord before the

cock-crowing was ended. Mark states more distinctly one circumstance, that within

a short space of time Peter was brought even to the third denial, and that, though

he had been warned by the first crowing, he did not repent. None of us will say

that profane historians are inconsistent with each other, when some one of them

relates what the others have not touched; and, therefore, though Mark's narrative is

different, still it does not contradict the others.

72. And the second time he denied with an oath. It deserves attention, that

Peter, after finding that he could not escape by a simple denial, doubles his crime

by adding an oath; and a little after, when he is still more vehemently pressed, he

proceeds even to cursing. Hence we infer that a sinner, after having once fallen, is

always hurried on from bad to worse; so that those who begin with ordinary offenses

afterwards rush headlong into the basest crimes, from which at first they would have

recoiled with horror. And this is the just vengeance of God, after we have deprived

ourselves of the assistance of the Holy Spirit, to allow Satan a violent exercise of

power over us, that, having subdued and made us his slaves, he may drive us wher-

ever he pleases. But this happens chiefly in a denial of the faith; for when a man,

through fear of the cross, has turned aside from a pure profession of the gospel, if

he perceive that his enemies are not yet satisfied, will proceed farther, and what he

had not ventured fully to acknowledge he denies flatly with an oath, and without any

ambiguity of words.

We ought also to observe, that almost in a single moment Peter thrice gave way;

for this shows how unsteady we are, and how liable to fall, whenever Satan drives

us. Certainly we shall never cease to fall, if the Lord do not stretch out his hand to

uphold us. When the rigor of the grace of Christ was extinguished in Peter, whoever

might afterwards meet hit and interrogate him about Christ, he would have been

ready to deny a hundred or a thousand times. Although, then, it was very base in

him to fall thrice, yet the Lord spared him by restraining the tongues of enemies

from making additional attacks upon him. Thus, also, it is every day necessary for

the Lord to bridle Satan, lest he overwhelm us with innumerable temptations; for

though he does not cease to employ many instruments in assailing us, were it not

that the Lord, paying regard to our weakness, restrains the violence of his rage, we

would have to contend against a prodigious amount of temptations. In this respect,

therefore, we ought to praise the mercy of the Lord, who does not permit our enemy

to make advances against us, almost the hundredth part of what he would desire.

74. Then he began to curse and to swear. In this third denial, Peter's unfaithful-

ness to his Master reached its utmost height. Not satisfied with swearing, he breaks

out into cursing, by which he abandons his body and soul to destruction; for he prays

that the curse of God may fall upon him, if he knows Christ. It is as much as if he

had said, May I perish miserably, if I have any thing in common with the salvation of

God! So much the more ought we to admire the goodness of Christ, who rescued his

cocks crow."

HARMONY OF THE EVANGELISTS

disciple from such fatal ruin, and healed him. Now this passage shows, that when a

man falling through weakness of the flesh, denies the truth though he knows it, this

does not amount to "blasphemy against the Holy Spirit" (Matthew 12:31, 32.) Peter

had unquestionably heard from the mouth of the Lord how detestable treachery it is

to deny him before men; and what dreadful vengeance, before God and before his

angels, (Matthew 10:39 Luke 12:9) awaits those who, through a cowardly dread of

the cross, abandon the confession of faith; and not without reason had he, a little

before, preferred death and every kind of torment to denying Christ. Now, there-

fore, he throws himself down knowingly, and after previous warning; but afterwards

he obtains pardon; from which it follows that he sinned through weakness and not

through incurable malice. For he would willingly have rendered to Christ the duties

of friendship which he owed him, had not fear extinguished the sparks of proper

affection.

75. And Peter remembered the word of Jesus. To the voice of the cock, Luke

informs us, there was also added the look of Christ; for previously — as we learn

from Mark — he had paid no attention to the cock when crowing. He must, therefore,

have received the look from Christ, in order that he might come to himself. We all

have experience of the same thing in ourselves; for which of us does not pass by

with indifference and with deaf ears — I do not say the varied and numerous songs

of birds which however, excite us to glorify God — but even the voice of God, which is

heard clearly and distinctly in the doctrine of the Law and of the Gospel? Nor is it for

a single day only that our minds are held by such brutal stupidity, but it is perpetual

until he who alone turns the hearts of men deigns to look upon us. It is proper to

observe, however that this was no ordinary look, for he had formerly looked at Judas

who, after all, became no better by it. But in looking at Peter, he added to his eyes

the secret efficacy of the Spirit, and thus by the rays of his grace, penetrated into

his heart. Let us therefore know, that whenever any one has fallen, his repentance

will never begin, until the Lord has looked at him.

And he went out and wept bitterly. It is probable that Peter went out through fear,

for he did not venture to weep in presence of witnesses; and here he gave another

proof of his weakness. Hence we infer that he did not deserve pardon by satisfaction,

but that he obtained it by the fatherly kindness of God. And by this example we are

taught that we ought to entertain confident hope, though our repentance be lame;

for God does not despise even weak repentance, provided that it be sincere. Yet

Peter's tears, which he shed in secret, testified before God and the angels that his

repentance was true; for, having withdrawn from the eyes of men, he places before

him God and the angels; and, therefore, those tears flow from the deep feelings of

his heart. This deserves our attention; for we see many who shed tears purposely,

so long as they are beheld by others, but who have no sooner retired than they have

dry eyes. Now there is no room to doubt that tears, which do not flow on account of

the judgment of God, are often drawn forth by ambition and hypocrisy.

But it may be asked, Is weeping requisite in true repentance? I reply, Believers

often with dry eyes groan before the Lord without hypocrisy, and confess their fault to

obtain pardon; but in more aggravated offenses they must be in no ordinary degree

JOHN CALVIN

stupid and hardened, whose hearts are not pained by grief and sorrow, and who do

not feel ashamed even so far as to shed tears. And, therefore Scripture, after having

convicted men of their crimes, exhorts them to sackcloth and ashes, (Daniel 9:3;

Jonah 3:6; Matthew 11:21.)

Matthew 27:1-10; Mark 15:1; Luke 23:1

MATTHEW 27:1-10; MARK 15:1; LUKE 23:1

Matthew 27:1-10

Mark 15:1

Luke 23:1

1. But when it was morning, all the chief priests and elders of the people took

counsel against Jesus, to put him to death. 2. And they led him away bound, and

delivered him to Pointius Pilate the governor. 3. Then Judas, who had betrayed him,

perceiving that he was condemned, repented, and brought back the thirty pieces of

silver to the chief priests and elders, 4. Saying, I have sinned in betraying innocent

blood. But they said, What is that to us? see thou to that. 5. And having thrown

down the pieces of silver in the temple, he retired, and went away, and strangled

himself. 6. And the chief priests, having taken the pieces of silver, said, It is not

lawful for us to throw them into the treasury, for they are the price of blood. 7. And

having taken counsel, they bought with them the potter's field for a burying-place to

strangers; 8. For which reason that field is called, The field of blood, to this day. 9.

Then was fulfilled what was spoken by Jeremiah the prophet, saying, And they took

thirty pieces of silver, the price of him who was valued, whom they of the children

of Israel valued, 10. And gave them for the potter's field, as the Lord appointed me.

1. And immediately on the break of day, the chief priests, with the elders and

scribes, and the whole council, after having deliberated, led Jesus away bound and

delivered him to Pilate.

1. And the whole multitude of them arose, and led him away to Pilate.

Matthew 27:1. But when it was morning. The high priest, with his council,

after having examined him at an unseasonable hour of the night, finally resolve, at

sunrise, to place him at the bar of the governor. By so doing, they observe the form

of judicial proceedings, that they may not be suspected of undue haste, when they

run to Pilate at an unusually early hour, as usually happens in cases of tumult. But it

is probable, that when Christ had been led away from their council, they immediately

held a consultation, and, without long delay, resolved what they would do; for we

have been already told at what time Christ went out from them and met Peter, which

JOHN CALVIN

was after the cock-crowing, and just as day was breaking. The Evangelists, therefore,

do not mean that they removed from the place, 1567 but only relate, that as soon

as it was daylight, they condemned Christ to death, and did not lose a moment in

earnestly putting into execution their wicked design. What Luke formerly stated,

(22:66,) that they assembled in the morning, ought not to be explained as referring

to the very beginning, but to the last act, which is immediately added: as if he had

said, that as soon as it was day, our Lord having acknowledged that he was the Son

of God, they pronounced their sentence of his death. Now if they had been permitted

to decide in taking away life, they would all have been eager, in their fury, to murder

him with their own hands; but as Pilate had cognizance of capital crimes, they are

constrained to refer the matter to his jurisdiction; only they entangle him by their

own previous decision. 1568 For the stoning of Stephen (Acts 7:59) took place in a

seditious manner, as happens in cases of tumult; but it was proper that the Son of

God should be solemnly condemned by an earthly judge, that he might efface our

condemnation in heaven.

3. Then Judas, perceiving that he was condemned. By this adverb ({τότε}) then,

Matthew does not fix the exact point of time; for we shall find him shortly afterwards

adding, that Judas, when he saw that the priests disdainfully refused to take back the

reward of his treason, threw it down in the temple. But from the house of Caiaphas

they came straight to the Pretorium, and stood there until Christ was condemned. It

can scarcely be supposed that they were found in the temple on that day; but as the

Evangelist was speaking of the rage and madness of the council, he inserted also

the death of Judas, by which their blind obstinacy, and the hardness of their hearts

like iron, were more fully displayed.

He says that Judas repented; not that he reformed, but that the crime which he

had committed gave him uneasiness; as God frequently opens the eyes of the repro-

bate, so as to begin to feel their miseries, and to be alarmed at them. For those who

are sincerely grieved so as to reform, are said not only ({μεταμελεῖν}), 1569 but,

also ({μετανοεῖν}), 1570 from which is derived also ({μετάνοια}), 1571 which is a

1567"Du lieu ou ils avoyent esté assemblez la nuict;" — "from the place where they had been assembled during the night."

1568"C'est à dire, de l'avis qu'ils en avoyent desja donné en leur conseil;" — "that is to say, by the opinion which they had already given respecting him in their council."

1569The import of those Greek words is brought out more fully in our Author's French version. "Car ceux qui sont vrayement desplaisans pour s'amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;" — "for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here." He then goes on to say that Matthew attributes to Judas "une repentance que les Grecs nomment {μεταμέλεια}, qui est forcee, et laisse l'homme

tout abruti; non pas celle qu'ils nomment {μετάνοια}, qui est un vraye conversation de l'homme à Dieu;" — "a repentance which

the Greeks call metameleia, ({μεταμέλεια},) which is forced, and leaves the man altogether brutish; not that which they call

metanoia, ({μετάνοια},) which is a true conversion of the man to God."

1570The import of those Greek words is brought out more fully in our Author's French version. "Car ceux qui sont vrayement desplaisans pour s'amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;" — "for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here." He then goes on to say that Matthew attributes to Judas "une repentance que les Grecs nomment {μεταμέλεια}, qui est forcee, et laisse l'homme

tout abruti; non pas celle qu'ils nomment {μετάνοια}, qui est un vraye conversation de l'homme à Dieu;" — "a repentance which

the Greeks call metameleia, ({μεταμέλεια},) which is forced, and leaves the man altogether brutish; not that which they call

metanoia, ({μετάνοια},) which is a true conversion of the man to God."

1571The import of those Greek words is brought out more fully in our Author's French version.

HARMONY OF THE EVANGELISTS

true conversion of the soul to God. So then, Judas conceived disgust and horror,

not so as to turn to God, but rather that, being overwhelmed with despair, he might

serve as an example of a man entirely shut out from the grace of God. Justly, indeed,

does Paul say, that the sorrow which leads to repentance is salutary, (2 Corinthians

7:10;) but if a man stumble at the very threshold, he will derive no advantage from

a confused and mistaken grief. What is more, this is a just punishment with which

God at length visits the wicked, who have obstinately despised his judgment, that

he gives them up to Satan to be tormented without the hope of consolation.

True repentance is displeasure at sin, arising out of fear and reverence for God,

and producing, at the same time, a love and desire of righteousness. Wicked men

are far from such a feeling; for they would desire to sin without intermission, and

even, as far as lies in their power, they endeavor to deceive both God and their

own conscience, 1572 but notwithstanding their reluctance and opposition, they are

tormented with blind horror by their conscience, so that, though they do not hate

their sin, still they feel, with sorrow and distress, that it presses heavily and painfully

upon them. This is the reason why their grief is useless; for they do not cheerfully

turn to God, or even aim at doing better, but, being attached to their wicked desires,

they pine away in torment, which they cannot escape. In this way, as I have just said,

God punishes their obstinacy; for although his elect are drawn to him by severe

chastisements, and as it were contrary to their will, yet he heals in due time the

wounds which he has inflicted, so that they come cheerfully to him, by whose hand

they acknowledge that they are struck, and by whose wrath they are alarmed. The

former, therefore, while they have no hatred to sin, not only dread, but fly from the

judgment of God, and thus, having received an incurable wound, they perish in the

midst of their sorrows.

If Judas had listened to the warning of Christ, there would still have been place

for repentance; but since he despised so gracious an offer of salvation, he is given

up to the dominion of Satan, that he may throw him into despair. But if the Papists

were right in what they teach in their schools about repentance, we could find no

defect in that of Judas, to which their definition of repentance fully applies; for we

perceive in it contrition of heart, and confession of the mouth, and satisfaction of

deed, as they talk. Hence we infer, that they take nothing more than the bark; for

they leave out what was the chief point, the conversion of the man to God, when the

sinner, broken down by shame and fear, denies himself so as to render obedience

to righteousness.

4. What is that to us? Here is described the stupidity and madness of the priests,

since even after having been warned by the dreadful example of Judas, still they do

not think about themselves. I do acknowledge that hypocrites, as they are accus-

"Car ceux qui sont vrayement desplaisans pour s'amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;" — "for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here." He then goes on to say that Matthew attributes to Judas "une repentance que les Grecs nomment {μεταμέλεια}, qui est forcee, et laisse l'homme

tout abruti; non pas celle qu'ils nomment {μετάνοια}, qui est un vraye conversation de l'homme à Dieu;" — "a repentance which

the Greeks call metameleia, ({μεταμέλεια},) which is forced, and leaves the man altogether brutish; not that which they call

metanoia, ({μετάνοια},) which is a true conversion of the man to God."

1572"Et Dieu, et leur propre conscience."

JOHN CALVIN

tomed to flatter themselves, had some plausible excuse at hand for distinguishing

between their case and that of Judas; for they did not think that they were partakers

of his crime, though they abused the treachery of Judas. But Judas not only confesses

that he has sinned, but asserts the innocence of Christ; from which it follows, that

they had meditated the death of a righteous man, and, therefore, that they were

guilty of a detestable murder. Nor is there any room to doubt that God intended

to sear their consciences with a hot iron, to discover the hidden corruption. Let us

therefore learn, that when we see wicked persons, with whom we have any thing in

common, filled with alarm, those are so many excitements to repentance, and that

they who neglect such excitements aggravate their criminality. We ought also to

believe, that the crime of one man can have no effect in acquitting all those who

are in any way involved in it; and still more, that the leading perpetrators of a crime

can gain no advantage by distinguishing between themselves and their agents, that

they may not suffer the same punishment.

5. And he went away, and strangled himself. This is the price for which Satan

sells the allurements by which he flatters wicked men for a time. He throws them

into a state of fury, so that, voluntarily cutting themselves off from the hope of sal-

vation, they find no consolation but in death. Though others would have permitted

Judas to enjoy the thirty pieces of silver, by which he had betrayed Christ and his own

salvation, he throws them down, and not only deprives himself of the use of them,

but, along with the base reward of the death of Christ, he throws away also his own

life. Thus, though God does not put forth his hand, wicked men are disappointed

of their desires, so that, when they have obtained their wishes, they not only de-

prive themselves of the enjoyment of unsatisfying benefits, but even make cords for

themselves. But though they are their own executioners by punishing themselves,

they do not in any respect alleviate or diminish the severity of the wrath of God.

6. It is not lawful for us to throw it into the treasury. Hence it plainly appears

that hypocrites, by attending to nothing more than the outward appearance, are

guilty of gross trifling with God. Provided that they do not violate their Corban,

(Mark 7:11,) they imagine that in other matters they are pure, and give themselves

no concern about the infamous bargain, by which they, not less than Judas, had

provoked against themselves the vengeance of God. But if it was unlawful to put

into the sacred treasury the price of blood, why was it lawful for them to take the

money out of it? for all their wealth was derived from the offerings of the temple,

and from no other source did they take what they now scruple to mingle again with

it as being polluted. Now, whence came the pollution but from themselves?

8. For a burying-place to strangers. The more that wicked men endeavor to

conceal their enormities, the more does the Lord watch over them to bring those

enormities to light. They hoped that, by an honorable disguise, they would bury their

crime, were they to purchase a barren field for burying strangers. But the wonderful

providence of God turns this arrangement to an opposite result, so that this field

became a perpetual memorial of that treason, which had formerly been little known.

For it was not themselves that gave this name to the place, but after the occurrence

was generally known, the field was called, by common consent, The field of blood;

HARMONY OF THE EVANGELISTS

as if God had commanded that their disgrace should be in every man's mouth. It

was a plausible design to provide a burying-place for strangers, if any of those who

came up to Jerusalem from distant countries, for the purpose of sacrificing, should

happen to die there. As some of them were of the Gentiles, I do not disapprove of

the opinion of some ancient writers, that this symbol held out the hope of salvation

to the Gentiles, because they were included in the price of the death of Christ; but as

that opinion is more ingenious than solid, I leave it undetermined. The word corbana,

(treasury,) is Chaldaic, and is derived from the Hebrew word ({( ,)}קרבןcorban,) of

which we have spoken elsewhere.

9. Then was fulfilled what was spoken by Jeremiah the prophet. How the name

of Jeremiah crept in, I confess that I do not know nor do I give myself much trouble

to inquire. The passage itself plainly shows that the name of Jeremiah has been put

down by mistake, instead of Zechariah, (11:13;) for in Jeremiah we find nothing of

this sort, nor any thing that even approaches to it. Now that other passage, if some

degree of skill be not used in applying it, might seem to have been improperly dis-

torted to a wrong meaning; but if we attend to the rule which the apostles followed

in quoting Scripture, we shall easily perceive that what we find there is highly appli-

cable to Christ. The Lord, after having complained that his labors were of no avail, so

long as he discharged the office of a shepherd, says that he is compelled by the trou-

blesome and unpleasant nature of the employment to relinquish it altogether, and,

therefore, declares that he will break his crook, and will be a shepherd no longer.

He afterwards adds, that when he asked his salary, they gave him thirty pieces of

silver. The import of these words is, that he was treated quite contemptuously as

if he had been some mean and ordinary laborer. For the ceremonies and vain pre-

tenses, by which the Jews recompensed his acts of kindness, are compared by him

to thirty pieces of silver, as if they had been the unworthy and despicable hire of a

cowherd or a day-laborer; and, therefore, he bids them throw it before a potter in

the temple; as if he had said: "As for this fine present which they make to me, which

would not be less dishonorable in me to accept than it is contemptuous in them to

offer it, let them rather spend it in purchasing tiles or bricks for repairing the chinks

of the temple." To make it still more evident that Christ is the God of armies, towards

whom the people had been from the beginning malicious and ungrateful, when he

was manifested in the flesh, (1 Timothy 3:16,)

it became necessary that what had formerly been spoken figuratively should now

be literally and visibly accomplished in his person. So, then, when he was compelled

by their malice to take leave of them, and to withdraw his labors from them as un-

worthy of such a privilege, they valued him at thirty pieces of silver. And this disdain

of the Son of God was the crowning act of their extreme impiety.

The price of him that was valued. Matthew does not quote the words of Zechariah;

for he merely alludes to the metaphor, under which the Lord then complains of the

ingratitude of the people. But the meaning is the same, that while the Jews ought

to have entirely devoted themselves, and all that they possessed, to the Lord, they

contemptuously dismissed him with a mean hire; as if, by governing them for so

many ages, he had deserved nothing more than any cowherd would have received

JOHN CALVIN

for the labors of a single year. He complains, therefore, that though he is beyond all

estimation, he was rated by them at so low a price.

Whom they of the children of Israel did value. This expression, which he uses

towards the close, must be taken in a general sense. Judas had struck a bargain

with the priests, who were the avowed representatives of the whole people; so that

it was the Jews who set up Christ for sale, and he was sold, as it were, by the voice

of the public crier. The price was such as was fit to be given to a potter.

10. As the Lord appointed me. By this clause Matthew confirms the statement,

that this was not done without the providence of God; because, while they have

a different object in view, they unconsciously fulfill an ancient prediction. For how

could it have occurred to them to purchase a field from a potter, if the Lord had not

turned their blameworthy conduct so as to carry into execution his own purpose?

Matthew 27:11-14; Mark 15:2-5; Luke 23:2-12

MATTHEW 27:11-14; MARK 15:2-5; LUKE 23:2-12

Matthew 27:11-14

Mark 15:2-5

Luke 23:2-12

11. Now Jesus stood 1573 before the governor. And the governor asked him,

saying, Art thou the King of the Jews? Jesus saith to him, Thou sayest it. 1574 12.

And when he was accused by the chief priests and elders, and he answered nothing.

13. Then Pilate saith to him, Hearest thou not how many things they testify against

thee? 1575 14. And he did not answer him a single word, so that the governor was

greatly astonished.

2. And Pilate asked him, Art thou the King of the Jews? And he answering said to

him, Thou sayest it. 1576 3. And the chief priests accused him of many things. 4.

And Pilate again asked him, saying, Answerest thou nothing? Lo, how many things

do they testify against thee? 1577 5. But Jesus again answered nothing, so that the

governor wondered.

2. And they began to accuse him saying, We have found this man subverting the

nation, and forbidding to give tribute to Caesar, saying, that he is the Christ, a King.

3. And Pilate asked him, saying, Art thou the King of the Jews? And he answering

said to him, Thou sayest it. 1578 4. And Pilate said to the chief priests and to the

multitudes, I find no fault in this man. 5. But they persisted, saying, He stirreth up

the people, teaching throughout the whole of Judea, beginning from Galilee even

to this place. 6. And when Pilate heard mention made of Galilee, he asked if the

man was a Galilean. 7. And as soon as he learned that he belonged to Herod's

jurisdiction, he sent him to Herod, who also was at Jerusalem at that time. 8. And

1573"Or Jesus fut amené devant le gouverneur." — "Now Jesus was brought before the governor."

1574"Tu le dis." 1575"Combien de tesmoignages ils amenent contre-toy?" — "how many testimonies they produce against thee?"

1576"Tu le dis." 1577"Combien de tesmoignages ils amenent contre-toy?" — "how many testimonies they produce against thee?"

1578"Tu le dis."

JOHN CALVIN

when Herod saw Jesus, he was very glad; for he had long cherished a desire to see

him, because had heard many things concerning him; and he hoped that he would

see some miracle 1579 wrought by him. 9. And he asked him in many words; but he

made no reply to him. 10. And the chief priests and scribes stood, and vehemently

accused him. 11. But Herod, with his attendants, despised him; and having mocked

him, sent him back to Pilate clothed with a shining 1580 robe. 12. And came friend;

for previously they had been at enmity with each other.

Matthew 27:11. Now Jesus stood before the governor. Though it was a shocking

exhibition, and highly incompatible with the majesty of the Son of God, to be dragged

before the judgment-seat of a profane man, to be tried on the charge of a capital

offense, as a malefactor in chains; yet we ought to remember that; our salvation

consists in the doctrine of the cross, which is

folly to the Greeks, and an offense to the Jews,

(1 Corinthians 1:23.)

For the Son of God chose to stand bound before an earthly judge, and there to

receive sentence of death, 1581 in order that we, delivered from condemnation, may

not fear to approach freely to the heavenly throne of God. If, therefore, we consider

what advantage we reap from Christ having been tried before Pilate, the disgrace

of so unworthy a subjection will be immediately washed away. And certainly none

are offended at the condemnation of Christ, 1582 but those who are either proud

hypocrites, or stupid and gross despisers of God, who are not ashamed of their own

iniquity.

So then, the Son of God stood, as a criminal, before a mortal man, and there

permitted himself to be accused and condemned, that we may stand boldly before

God. His enemies, indeed, endeavored to fasten upon him everlasting infamy; but

we ought rather to look at the end to which the providence of God directs us. For

if we recollect how dreadful is the judgment-seat of God, and that we could never

have been acquitted there, unless Christ had been pronounced to be guilty on earth,

we shall never be ashamed of glorying in his chains. Again, whenever we hear that

Christ stood before Pilate with a sad and dejected countenance, let us draw from it

grounds of confidence, that, relying on him as our intercessor, we may come into

the presence of God with joy and alacrity. To the same purpose is what immediately

follows: he did not answer him a single word. Christ was silent, while the priests were

pressing upon him on every hand; and it was, in order that he might open our mouth

by his silence. For hence arises that distinguished privilege of which Paul speaks

in such magnificent terms, (Romans 8:15,) that we can boldly cry, Abba, Father; to

which I shall immediately refer again.

Art thou the King of the Jews? Although they attempted to overwhelm Christ by

many and various accusations, still it is probable that they maliciously seized on the

1579"Quelque signer, ou, miracle;" — "some sign, or, miracle." 1580"D'un vestement blanc, ou, reluysant;" — "with a white (or, shining) robe." 1581"Et là estre traitté comme un criminel digne de mort;" — "and there to be reated as a criminal worthy of death."

1582"De la condamnation à laquelle Christ s'est soumis;" — "at the condemnation to which Christ submitted."

HARMONY OF THE EVANGELISTS

title of King, in order to excite greater odium against him on the part of Pilate. For

this reason Luke expressly represents them as saying, we have found him subverting

the nation, and forbidding to give tribute to caesar, saying that he is the Christ, A

King Nothing could have been more odious than this crime to Pilate, whose greatest

anxiety was to preserve the kingdom in a state of quietness. From the Evangelist

John we learn that he was accused on various grounds; but it is evident from the

whole of the narrative that this was the chief ground of accusation. In like manner,

even at the present day, Satan labors to expose the Gospel to hatred or suspicion on

this plea, as if Christ, by erecting his kingdom, were overturning all the governments

of the world, and destroying the authority of kings and magistrates. Kings too are,

for the most part, so fiercely haughty, that they reckon it impossible for Christ to

reign without some diminution of their own power; and, therefore, they always listen

favorably to such an accusation as that which was once brought unjustly against

Christ.

On this account Pilate, laying aside all the other points, attends chiefly to the

sedition; because, if he had ascertained that Christ had in any way disturbed the

public peace, he would gladly have condemned him without delay. This is the reason

why he asks him about the kingdom. According to the three Evangelists, the answer

of Christ is ambiguous; but we learn from John (18:36) that Christ made an open

acknowledgment of the fact which was alleged against him; but, at the same time,

that he vindicated himself from all criminality by denying that he was an earthly king.

But as he did not intend to take pains to vindicate himself, as is usually the case with

criminals, the Evangelists put down a doubtful reply; as if they had said, that he did

not deny that he was a king, but that he indirectly pointed out the calumny which

his enemies unjustly brought against him.

12 He answered nothing. If it be asked why the Evangelists say that Christ was

silent, while we have just now heard his answer from their mouth, the reason is,

that he had a defense at hand, but voluntarily abstained from producing it. And,

indeed, what he formerly replied about the kingdom did not arise from a desire to be

acquitted, but was only intended to maintain that he was the Redeemer anciently

promised,

before whom every knee ought to bow, (Isaiah 45:23.)

Pilate wondered at this patience; for Christ, by his silence, allowed his innocence

to be suspected, when he might easily have refuted frivolous and unfounded calum-

nies. The integrity of Christ was such that the judge saw it plainly without any de-

fense. But Pilate wished that Christ might not neglect his own cause, and might

thus be acquitted without giving offense to many people. And up to this point, the

integrity of Pilate is worthy of commendation, because, from a favorable regard to

the innocence of Christ, he urges him to defend himself.

But that we may not, like Pilate, wonder at the silence of Christ, as if it had been

unreasonable, we must attend to the purpose of God, who determined that his Son—

whom he had appointed to be a sacrifice to atone for our sins—should be condemned

as guilty in our room, though in himself he was pure. Christ therefore was at that

time silent, that he may now be our advocate, and by his intercession may deliver

JOHN CALVIN

us from condemnation. He was silent, that we may boast that by his grace we are

righteous. And thus was fulfilled the prediction of Isaiah, (53:7,) that he was led as

a sheep to the slaughter.

And yet he gave, at the same time, that good confession, which Paul mentions,

(1 Timothy 6:12,) a confession not by words, but by deeds; not that by which he

consulted his own advantage, but that by which he obtained deliverance for the

whole human race.

Luke 23:4. And Pilate said to the chief priests and scribes. As Christ was come to

bear the punishment of our sins, it was proper that he should first be condemned by

the mouth of his judge, that it might afterwards be evident that he was condemned

for the sake of others, and not for his own. But as Pilate, from a dread of exciting a

tumult, did not venture absolutely to acquit him, he willingly availed himself of the

opportunity which presented itself, of submitting him to the jurisdiction of Herod.

This Herod was he who bears the surname of Antipas to whom was left the tetrar-

chy of Galilee, when Archelaus was a prisoner at Vienna, and when Judea had been

annexed to the province of Syria. Now though we shall shortly afterwards find Luke

relating that this mark of respect pacified Herod, who had formerly been enraged

against Pilate, still his design was not so much to obtain Herod's favor, as to get quit

of a disagreeable affair under an honorable excuse, and thus to avoid the necessity

of condemning Christ.

8 And when Herod saw Jesus, he was very glad. Hence it is evident how greatly

wicked men are intoxicated, or rather bewitched, by their own pride; for though

Herod did not acknowledge Christ to be the Son of God, he at least reckoned him to

be a prophet. It was therefore most unreasonable cruelty to take pleasure in seeing

him treated with contempt and disdain. But as if an injury had been done to him, so

long as he had not obtained a sight of Christ, when he now sees him placed in his

power, he triumphs as if he had obtained a victory. We see also what kind of love

is cherished by wicked and irreligious men for prophets, in whom the power of God

shines brightly. Herod had long wished to see Christ. Why then did he not wish to

hear him, that he might profit by his doctrine? It was because he chose rather to

amuse himself in beholding the divine power, than to view it, as he ought to have

done, with devout and humble reverence. And this is the disposition of the flesh,

so to desire to see God in his works, as not to submit to his authority; so to desire

to see his servants, as to refuse to hear him speaking by them. And even Herod,

though he hoped that some miracle would be performed by Christ, chose to have

him placed at his feet as a malefactor rather than to receive him as a teacher. We

need not wonder, therefore, if God conceal his glory from wicked men, who wished

that he should contribute to their amusement, like some stage-player.

11. And Herod despised him. It was impossible but that a haughty man, who

valued himself on his luxuries and royal dignity and wealth, should despise Christ,

who had at that time nothing but what was contemptible in his appearance. And yet

the pride of Herod, which shut the door on the grace of God, admits of no excuse.

Nor can it be doubted that God, in order to punish him for his former indifference,

purposely hardened his heart by such a spectacle; for he was unworthy of beholding

HARMONY OF THE EVANGELISTS

in Christ any ray of heavenly glory; since he had so long shut his eyes on the full

brightness, by which his whole country had been illuminated and adorned Herod,

with his attendants. Luke relates not only that Christ was despised by Herod, but

that he was despised by the whole of his retinue; and this is intended to inform us,

that the honor which is due to God is seldom rendered to him in the courts of kings.

For almost all courtiers, being addicted to pompous display, have their senses pre-

occupied by so great vanity, that they carelessly despise, or pass by with closed

eyes, the spiritual favors of God. But by this contempt of Christ we have acquired

new dignity, so that we are now held in estimation by God and by angels.

12. Pilate and Herod became friends. From the fact that Christ was the occasion

of reconciling two wicked men, let us learn how much the children of God, and religion

itself, are disdained by the world. It is probable that, in consequence of their own

ambition by which both were actuated, some dispute arose about their jurisdiction.

But whatever may have been the origin of the quarrel, neither of them would have

yielded to the other the smallest portion of his own rights in worldly matters; yet

because Christ is set at naught, Pilate easily gives him up to Herod, and Herod, in

his turn, sends him back to Pilate. 1583 Thus in our own day we see, that when the

judges enter into disputes with each other about robbers and other malefactors, the

children of God are contemptuously thrown aside as if they were the merest refuse. 1584 Hatred of religion often produces mutual harmony among wicked men, so that

those who formerly had nothing in common unite together to extinguish the name

of God. And yet when wicked men on both sides deliver up the children of God

to death, it is not by what they consider to be a valuable price that they purchase

mutual friendship, but what appears to them to be of no value whatever they not

unwillingly surrender, just as if a person were to throw a crust of bread to a dog.

But among us it is proper that Christ should produce a different kind of peace by

putting an end to quarrels. Having first been reconciled to God, we ought to assist

each other, by a devout and holy agreement, to follow righteousness, and to labor

to discharge the duties of brotherly affection and of mutual humanity.

1583"Ne se souciant pas fort de le retenir;" — "without giving themselves much concdn about keeping him in their possession."

1584"Ainsi aujourd'huy, comme ainsi soit que s'il est question de quelques brigans ou autres malfaiteurs, les juges avisent de pres à maintenir leur jurisdiction, et en debatent fort et ferme les uns contre les autres, les enfans de Dieu sont par eux jettez là avec desdain, en sorte qu'il semble qu'ils en jouent à triquoter entr'eux." — "Thus in the present day, when a dispute happens to arise about some robbers or other malefacors, the judges are exceedingly attentive to maintain their jurisdiction, and debate about it keenly and warmly between themselves, while the children of God are thrown aside by them with disdain, so that they appear to amuse themselves with it by playing tricks on each other."

Matthew 27:15-23; Mark 15:6-14; Luke 23:13-23

MATTHEW 27:15-23; MARK 15:6-14;

LUKE 23:13-23

Matthew 27:15-23

Mark 15:6-14

Luke 23:13-23

15. Now the governor was wont at the festival to release to the multitude one

prisoner, whomsoever they wished. 16. And they had at that time a notable prisoner,

who was called Barabbas. 17. When they were assembled, therefore, Pilate said,

Which of them do you wish that I should release to you? Barabbas, or Jesus, who

is called Christ? 18. For he knew that they had delivered him up through envy. 19.

And while he was sitting on the judgment-seat, his wife sent to him, saying, Have

thou nothing to do with that righteous man; for I have suffered many thing today

in a dream on his account. 20. But the chief priests and the elders persuaded the

multitude to ask Barabbas, and put Jesus to death. 21. And the governor, answering,

said to the, Which of the two do you wish that I shall release to you? And they said

Barabbas. 22. Pilate said to them, What then shall I do with Jesus who is called

Christ? They all say to him, Let him be crucified. 23. And the governor said, But what

evil hath he done? But they cried so much the more, saying, Let him be crucified.

6. Now at the festival, he was wont to release to them one prisoner, whomsoever

they demanded. 7. And there was one who was called Barabbas, who was a prisoner

along with his accomplices in the insurrection, that had committed murder in the

insurrection. 8. And the multitude, crying out, began to demand that he would do

as he always had done to them. 9. And Pilate answered them, saying, Do you wish

me to release to you the King of the Jews? 10. For he knew that the chief priests had

delivered him up through envy. 11. And the chief priests stirred up the multitude,

that he would rather release to them Barabbas. 12. And Pilate answering again, said

to them, What then do you wish me to do with him whom you call King of the Jews?

13. But they cried out again, Crucify him. 14. And Pilate said to them, But what evil

hath he done? And they cried out the more vehemently, Crucify him.

13. And Pilate, having assembled the chief priests, and magistrates, and the peo-

HARMONY OF THE EVANGELISTS

ple, 14. Said to them, You have brought before me this man, as one who subverteth

the people; and lo, having interrogated him in your presence, I find no fault in this

man, as to those things of which you accuse him. 15. Nor even Herod; for I sent

you to him, and lo, nothing worthy of death hath been done to him. 1585 16. When

I have chastised him, therefore, I will release him. 17. Now he was under the ne-

cessity of releasing to them one at the festival. 18. Then the whole multitude cried

out together, saying, Take away this man, and release to us Barabbas; 19. Who had

been put in prison on account of a certain insurrection that had been made in the

city, and for murder. 1586 20. And Pilate again spoke to them, desiring to release

Jesus. 21. But they cried out, saying Crucify him, crucify him. 22. And a third time

he said to them, But what evil hath he done? I find in him no fault worthy of death. I

will therefore chastise him, and release him. 23. But they persisted with loud voices,

demanding that he should be crucified; and their voices and those of the chief priests

prevailed.

Matthew 27:15. Now the governor was wont at the festival Here is described

to us, on the one hand, the insatiable cruelty of the priests, and, on the other, the

furious obstinacy of the people; for both must have been seized with astonishing

madness, when they were not satisfied with conspiring to put to death an innocent

man, if they did not also, through hatred of him, release a robber. Thus wicked men

after having once begun to fall, are driven headlong by Satan, so that they shrink

from no crime, however detestable, but, blinded and stupefied, add sin to sin. There

can be no doubt that Pilate, in order to prevail upon them through shame, selected

a very wicked man, by contrast with whom Christ might be set free; and the very

atrocity of the crime of which Barabbas was guilty ought justly to have made the

resentment of the people to fall on him, that by comparison with him, at least, Christ

might be released. But no disgrace makes either the priests, or the whole nation,

afraid to ask that a seditious man and a murderer should be granted to them.

Meanwhile, we ought to consider the purpose of God, by which Christ was ap-

pointed to be crucified, as if he had been the basest of men. The Jews, indeed,

rage against him with blinded fury; but as God had appointed him to be a sacri-

fice ({κάθαρμα}) to atone for the sins of the world, 1587 he permitted him to be

placed even below a robber and murderer. That the Son of God was reduced so

low none can properly remember without the deepest horror, and displeasure with

themselves, and detestation of their own crimes. But hence also arises no ordinary

ground of confidence; for Christ was sunk into the depths of ignominy, that he might

obtain for us, by his humiliation, an ascent to the heavenly glory: he was reckoned

worse than a robber, that he might admit us to the society of the angels of God.

If this advantage be justly estimated, it will be more than sufficient to remove the

offense of the cross.

1585"Rien ne luy a este fait (ou, rien n'a este fait par luy) qui soit digne de mort." — "Nothing hath been done to him (or, nothing hath been done by him) that is worth of death."

1586"Avec meutre;" — "accompanied by murder." 1587"D'autant que Dieu l'avoit ordonné pour estre celuy sur lequel seroyent mis tousles pechez du monde„ à fin que l'expiation et purgation en fust faite;" — "because God had appointed him to be the person on whom should be laid the sins of the world, in order that the expiation and cleansing of them might be accomplished."

JOHN CALVIN

The custom of having one of the prisoners released by the governor on the festi-

val, to gratify the people, was a foolish and improper practice, and, indeed, was an

open abuse of the worship of God; for nothing could be more unreasonable than that

festivals should be honored by allowing crimes to go unpunished. God has armed

magistrates with the sword, that they may punish with severity those crimes which

cannot be tolerated without public injury; and hence it is evident that lie does not

wish to be worshipped by a violation of laws and punishments. But since nothing

ought to be attempted but by the rule of his word, all that men gain by methods

of worshipping God which have been rashly contrived by themselves is, that under

the pretense of honoring, they often throw dishonor upon Him. We ought therefore

to preserve such moderation, as not to offer to God any thing but what he requires;

for he is so far from taking pleasure in profane gift that they provoke his anger the

more.

19. While he was sitting on the judgment-seat. Although the thoughts which had

passed through the mind of Pilate's wife during the day might be the cause of her

dream, yet there can be no doubt that she suffered these torments, not in a natural

way, (such as happens to us every day,) but by an extraordinary inspiration of God.

It has been commonly supposed that the devil stirred up this woman, in order to

retard the redemption of mankind; which is in the highest degree improbable, since

it was he who excited and inflamed, to such a degree, the priests and scribes to put

Christ to death. We ought to conclude, on the contrary, that God the Father took

many methods of attesting the innocence of Christ, that it might evidently appear

that he suffered death in the room of others, — that is, in our room. God intended

that Pilate should so frequently acquit him with his own mouth before condemning

him, that in his undeserved condemnation the true satisfaction for our sins might

be the more brightly displayed. Matthew expressly mentions this, that none may

wonder at the extreme solicitude of Pilate, when he debates with the people, in the

midst of a tumult, for the purpose of saving the life of a man whom he despised. And,

indeed, by the terrors which his wife, had suffered during the night, God compelled

him to defend the innocence of his own Son; not to rescue him from death, but only

to make it manifest, that in the room of others he endured that punishment which

he had not deserved. As to dreams, which serve the purpose of visions, we have

spoken elsewhere.

20. But the chief priests and elder's persuaded the multitude. The Evange-

list points out the chief instigators of the wicked proceedings; not that the foolish

credulity of the people, who were influenced by others, admits of any excuse; but

for the purpose of informing us that they were not, of their own accord, hostile to

Christ, but that, having sold themselves to gratify the priests, they forget all justice

and modesty, 1588 as well as their own salvation. Hence we learn how pernicious

is the influence of wicked men, who can easily turn in every direction, to all kind of

wickedness, the giddy and changeful multitude. Yet we must attend to the design of

the Evangelist, which was to show, that the death of Christ was so eagerly demanded

by the voice of the people, not because he was universally hated, but because the

1588"Toute equité mosiste, et honnesteté:" — "all justice, modesty, and propriety."

HARMONY OF THE EVANGELISTS

greater part of them, ambitiously desirous to follow the inclination of their rulers,

threw aside all regard to justice, and might be said to have sold and enslaved their

tongue to the wicked conspiracy of a few.

22. What then shall I do with Jesus? Perceiving that they are so blinded by mad-

ness, that they do not hesitate, to their own great dishonor, to rescue a robber from

death, Pilate resorts to another expedient for touching them to the quick, and bring-

ing them to a sound mind. He argues that the death of Christ would bring disgrace on

themselves, because it had been commonly reported of Jesus, that he was the King

and the Christ. As if he had said, "If you have no compassion for the man, pay some

regard, at least, to your own honor; for it will be generally thought by foreigners,

that he was put to death for a chastisement to you all." 1589 Yet even this did not

abate the fierceness of their cruelty, or hinder them from proceeding to manifest a

greater degree of opposition to the public interests than of private hostility to Christ.

Thus, according to Mark, Pilate, in order to wound them still more deeply, says that

even themselves call Jesus the King; meaning, that this title was constantly used, as

if it had been his ordinary surname. Yet, throwing aside all shame, they obstinately

insist on the murder of Christ, which brought along with it the disgrace of the whole

nation. The Evangelist John (14:15) states a reply, which the other three Evange-

lists do not mention; namely, that they had no king but Caesar. Thus they choose

rather to be deprived of the hope of the promised redemption, and to be devoted to

perpetual slavery, than to receive the Redeemer, whom God had offered to them.

Luke 23:16. I will therefore chastise him, and release him. If any slight offense

had been committed, which was not a capital crime, the Roman governors 1590 were

wont to cause the offenders to be beaten with rods; and this kind of punishment

was called, in the Latin language, coerctio Pilate, therefore, acts unjustly when, after

pronouncing Christ to be free from all blame, he resolves to punish him, as if he had

been guilty of an ordinary offense; for he not only declares that he has found in him

no crime worthy of death, but asserts his innocence in the most unqualified manner.

Why, then, does he beat him with rods? But earthly men, who are not confirmed by

the Spirit of God in a constant wish to do what is right, even though they are desirous

to maintain integrity, are accustomed, in this manner, to yield so far as to commit

small injuries, when they are compelled. And not only do they reckon it a valid

excuse, that they have not perpetrated a very heinous crime, but they even claim

for themselves the praise of mildness, because they have, to some extent, spared

the innocent. As to the Son of God, had he been dismissed in this manner, he would

have carried with him the shame of having been scourged, without any advantage

to our salvation; but on the cross, as in a magnificent chariot, he triumphed over his

enemies and ours.

Would to God 1591 that the world were not now filled with many Pilates! But we

see that what was begun in the head is accomplished in the members. The Popish

1589"Pour vous chastier, et vous faire despit à tous;" — "to chastise you, and pour contempt on you all."

1590"Les Gouverneurs deputez de par l'Empereur de Rome;" — "the Governors appointed by the Emperor of Rome."

1591"Pleust à Dieu."

JOHN CALVIN

clergy persecute his holy servants with the same cruelty with which the Jewish priests

cried out, demanding that Christ should be put to death. Many of the judges, indeed,

willingly offer themselves as executioners to follow out their rage; 1592 but when they

shrink from shedding blood, so as to save innocent men from dying, they scourge

Christ himself, who is the only righteousness of God. For when they compel the

worshippers of God to deny the Gospel, for the purpose of saving their life, what else

is it than to cause the name of Christ to undergo the disgrace of being beaten with

rods? Yet in their defense they plead the violence of his enemies; as if this pretense

were a sufficient cloak for their treacherous cowardice, which, if it was not excusable

in Pilate, deserves to be viewed in them with the highest detestation. But though

our three Evangelists pass by this circumstance, yet it is evident from the Evangelist

John, (14:1,) that Christ was beaten with rods, while Pilate was still laboring to save

his life, in order that so appalling a spectacle might appease the rage of the people.

But John has also added, that it could not be appeased until the Author of life was

put to death.

1592"Entre les juges, la plus grand' part ne demandent pas mieux que de servir de bourreaux pour executer la rage des supposts de l'Antechrist." — "Among the judges, the greater part ask nothing better than to act as hangmen to execute the rage of the supporters of Antichrist."

Matthew 27:24-32; Mark 15:15-21; Luke 23:24-32

MATTHEW 27:24-32; MARK 15:15-21;

LUKE 23:24-32

Matthew 27:24-32

Mark 15:15-21

Luke 23:24-32

24. But Pilate, perceiving that he gained nothing by it, but that the tumult be-

came the greater, took water, and washed his hands before the people, saying, I am

innocent of the blood of this righteous man: see you to it. 25. And the whole people,

answering, said, His blood be on us and on our children. 26. Then he released to

them Barabbas, and after having scourged Jesus, he delivered him up to be cruci-

fied. 27. Then the soldiers of the governor conducted Jesus into the Pretorium, and

gathered around him the whole band. 28. And having stripped him, they put on him

a scarlet robe. 29. And having wreathed a crown of thorns, they put it on his head,

and a reed in his right hand; and kneeling before him, they mocked him, saying, Hail,

King of the Jews! 30. And having spat on him, they took the reed and struck him

on the head. 31. And after having mocked him, they stripped him of the robe, and

put his own raiment on him, and led him away to crucify him. 32. And as they were

going out, they found a Cyrenian named Simon: him they constrained to bear his

cross.

15. Pilate then wishing to satisfy the multitude, released Barabbas to them, and

after having scourged Jesus, he delivered him up to be crucified. 16. And the soldiers

conducted him into the hall, which is the Pretorium; and they gather together the

whole band. 17. And they clothe him with purple, and put upon his head a crown

interwoven with thorns. 18. And they began to salute him, Hail, King of the Jews!

19. And they struck him on the head with a reed, and spat on him; and kneeling

they worshipped him. 20. And having mocked him, they stripped him of the purple,

and put his own raiment on him, and led him away to crucify him. 21. And they

compelled the one Simon, a Cyrenian, who was passing by, who was coming from

the country, the father of Alexander and Rufus, to bear his cross.

24. And Pilate decided that what they demanded should be done. 25. And he

JOHN CALVIN

released to them him who, for sedition and murder, had been put in prison, whom

they had desired; and delivered up Jesus to their will. 26. And as they were leading

him away, they seized one Simon, a Cyrenian, who was coming out of the country,

and laid the cross upon him, to carry it after Jesus. 27. And there followed him a

great multitude of people and of women, who also bewailed and lamented him. 28.

And Jesus turning to them said, Daughters of Jerusalem, weep not for me, but weep

for yourselves and for your children. 29. For, lo, the days will come in which they

shall say, Blessed are the barren, and the wombs that did not bear, and the breasts

which did not give suck. 30. Then shall they begin to say to the mountains, Fall on

us, and to the hills, Cover us. 31. For if they do these things in the green tree, what

shall be done in the dry? 32. Two others also, who were malefactors, were led with

him to be crucified.

Matthew 27:24. But Pilate, perceiving that he gained nothing by it. As sailors,

who have experienced a violent tempest, at last give way, and permit themselves to

be carried out of the proper course; so Pilate, finding himself unable to restrain the

commotion of the people, lays aside his authority as a judge, and yields to their fu-

rious outcry. And though he had long attempted to hold out, still the necessity does

not excuse him; for he ought rather to have submitted to any amount of suffering

than to have swerved from his duty. Nor is his guilt alleviated by the childish cere-

mony which he uses; for how could a few drops of water wash away the stain of a

crime which no satisfaction of any kind could obliterate? His principal object in doing

so was not to wash out his stains before God, but to exhibit to the people a Mark of

abhorrence, to try if perhaps he might lead them to repent of their fury; as if he had

employed such a preface as this, "Lo,* you compel me to an unrighteous murder,

to which I cannot come but with trembling and horror. What then shall become of

you, and what dreadful vengeance of God awaits you, who are the chief actors in

the deed?" But whatever might be the design of Pilate, God intended to testify, in

this manner, the innocence of his Son, that it might be more manifest that in him

our sins were condemned. The supreme and sole Judge of the world is placed at the

bar of an earthly judge, is condemned to crucifixion as a malefactor, and — what is

more — is placed between two robbers, as if he had been the prince of robbers. A

spectacle so revolting might, at first sight, greatly disturb the senses of men, were

it not met by this argument, that the punishment which had been due to us was laid

on Christ, so that, our guilt having now been removed, we do not hesitate to come

into the presence of the Heavenly Judge. Accordingly, the water,* which was of no

avail for washing away the filth of Pilate, ought to be efficacious, in the present day,

for a different purpose, to cleanse our eyes from every obstruction, that, in the midst

of condemnation, they may clearly perceive the righteousness of Christ.

25. His blood be on us. There can be no doubt that the Jews pronounced this curse

on themselves without any concern, as if they had been fully convinced that they had

a righteous cause before God; but their inconsiderate zeal carries them headlong, so

that, while they commit an irreparable crime, they add to it a solemn imprecation,

by which they cut themselves off from the hope of pardon. Hence we infer how

carefully we ought to guard against headlong rashness in all our judgments. For

HARMONY OF THE EVANGELISTS

when men refuse to make inquiry, and venture to decide in this or the other matter

according to their own fancy, blind impulse must at length carry them to rage. And

this is the righteous vengeance of God with which he visits the pride of those who

do not deign to take the trouble of distinguishing between right and wrong. The

Jews thought that, in slaying Christ, they were performing a service acceptable to

God; but whence arose this wicked error, unless from wicked obstinacy, and from

despising God himself? Justly, therefore, were they abandoned to this rashness of

drawing upon themselves final ruin. But when the question relates to the worship

of God and his holy mysteries, let us learn to open our eyes, and to inquire into

the matter with reverence and sobriety, lest through hypocrisy and presumption we

become stupefied and enraged.

Now as God would never have permitted this execrable word to proceed from the

mouth of the people, if their impiety had not been already desperate, so afterwards

he justly revenged it by dreadful and unusual methods; and yet by an incredible

miracle he reserved for himself some remnant, that his covenant might not be abol-

ished by the destruction of the whole nation. He had adopted for himself the seed

of Abraham, that it might be

a chosen nation, a royal priesthood, his peculiar people and inheritance,

(1 Peter 2:9.)

The Jews now conspire, as with one voice, to renounce a favor so distinguished.

Who would not say that the whole nation was utterly rooted out from the kingdom

of God? But God, through their treachery, renders more illustrious the fidelity of

his promise, and, to show that he did not in vain make a covenant with Abraham, he

rescues from the general destruction those whom he has elected by free grace. Thus

the truth of God always rises superior to all the obstacles raised by human unbelief.

26 Then he released to them Barabbas. Our three Evangelists do not mention

what is related by John, (15:13,) that Pilate ascended the judgment-seat to pro-

nounce sentence from it; for they only state that the clamor of the people and the

confused tumult prevailed on him basely to deliver up Christ to death. But both of

these things must be observed, that a compliance was forced from him contrary to

his will, and yet that he exercised the office of a judge in condemning him whom he

pronounces to be innocent. For if the Son of God had not been free from all sin, we

would have had no right to look for satisfaction from his death; and, on the other

hand, if he had not become our surety, to endure the punishment which we had

deserved, we would now have been involved in the condemnation of our sins. So

then God determined that his Son should be condemned in a solemn manner, that

he might acquit us for his sake.

But even the severity of the punishment serves to confirm our faith, not less

than to impress our minds with dread of the wrath of God, and to humble us by a

conviction of our miseries. For if we are desirous to profit aright by meditating on

the death of Christ, we ought to begin with cherishing abhorrence of our sins, in

proportion to the severity of the punishment which he endured. This will cause us

not only to feel displeasure and shame of ourselves, but to be penetrated with deep

grief, and therefore to seek the medicine with becoming ardor, and at the same time

JOHN CALVIN

to experience confusion and trembling. For we must have hearts harder than stones,

if we are not cut to the quick by the wounds of the Son of God, if we do not hate and

detest our sins, for expiating which the Son of God endured so many torments. But

as this is a display of the dreadful vengeance of God, so, on the other hand, it holds

out to us the most abundant grounds of confidence; for we have no reason to fear

that our sins, from which the Son of God acquits us by so valuable a ransom, will ever

again be brought into judgment before God. For not only did he endure an ordinary

kind of death, in order to obtain life for us, but along with the cross he took upon him

our curse, that no uncleanness might any longer remain in us.

27. Then the soldiers of the governor. It is not without reason that these addi-

tional insults are related. We know that it was not some sort of ludicrous exhibition,

when God exposed his only-begotten Son to every kind of reproaches. First, then,

we ought to consider what we have deserved, and, next, the satisfaction offered

by Christ ought to awaken us to confident hope. Our filthiness deserves that God

should hold it in abhorrence, and that all the angels should spit upon us; but Christ,

in order to present us pure and unspotted in presence of the Father, resolved to be

spat upon, and to be dishonored by every kind of reproaches. For this reason, that

disgrace which he once endured on earth obtains for us favor in heaven, and at the

same time restores in us the image of God, which had been not only stained, but

almost obliterated, by the pollutions of sin. Here, too, is brightly displayed the in-

conceivable mercy of God towards us, in bringing his only-begotten Son so low on

our account. This was also a proof which Christ gave of his astonishing love towards

us, that there was no ignominy to which he refused to submit for our salvation. but

these matters call for secret meditation, rather than for the ornament of words.

We are also taught that the kingdom of Christ ought not to be estimated by the

sense of the flesh, but by the judgment of faith and of the Spirit. For so long as

our minds grovel in the world, we look: upon his kingdom not only as contemptible,

but even as loaded with shame and disgrace; but as soon as our minds rise by faith

to heaven, not only will the spiritual majesty of Christ be presented to us, so as to

obliterate all the dishonor of the cross, but the spittings, scourgings, blows, and other

indignities, will lead us to the contemplation of his glory; as Paul informs us, that

God hath given him a name, and the highest authority, that before him every knee

might bow, because he willingly emptied himself ({ἐκένωσε}) even to the death of

the cross,

(Philippians 2:8-10.)

If, therefore, even in the present day, the world insolently mocks at Christ, let us

learn to rise above these offenses by elevated faith; and let us not stop to inquire,

what unworthy opposition is made to Christ by wicked men, but with what ornaments

the Father hath clothed him, with what scepter and with what crown he hath adorned

him, so as to raise him high, not only above men, but even above all the angels.

Mark uses the word purple instead of scarlet; but though these are different colors,

we need not trouble ourselves much about that matter. That Christ was clothed

with a costly garment is not probable; and hence we infer that it was not purple,

but something that bore a resemblance to it, as a painter counterfeits truth by his

HARMONY OF THE EVANGELISTS

likenesses.

32. They found a man, a Cyrenian. This circumstance points out the extreme

cruelty both of the Jewish nation and of the soldiers. There is no reason to doubt

that it was then the custom for malefactors to carry their own crosses to the place of

punishment, but as the only persons who were crucified were robbers, who were men

of great bodily strength, they were able to bear such a burden. It was otherwise with

Christ, so that the very weakness of his body plainly showed that it was a lamb that

was sacrificed. Perhaps, too, in consequence of having been mangled by scourging,

and broken down by many acts of outrage, he bent under the weight of the cross.

Now the Evangelists relate that the soldiers constrained a man who was a peasant,

and of mean rank, to carry the cross; because that punishment was reckoned so

detestable, that every person thought himself polluted, if he only happened to put

his hand to it. 1593 But God ennobles by his heralds the man who was taken from

the lowest dregs of the people to perform a mean and infamous office; for it is not

a superfluous matter, that the Evangelists not only mention his name, but inform

us also about his country and his children. Nor can there be any doubt that God

intended, by this preparation, to remind us that we are of no rank or estimation in

ourselves, and that it is only from the cross of his Son that we derive eminence and

renown.

Luke 23:27. And there followed him. Although in public all the people, with one

shout, had condemned Christ, yet we see that there were some who had not forgot-

ten his doctrine and miracles; and thus, in the midst of that miserable dispersion,

God reserved for himself a small remnant. And though the faith of those women was

weak, yet it is probable that there was a hidden seed of piety, which afterwards in

due time produced fruit. Yet their lamentation served to condemn the wicked and

shocking cruelty of the men, who had conspired with the scribes and priests to put

Christ to death But Luke's design was different, namely, to inform us, that when

the wickedness of men breaks out into unrestrained disorder, God does not indo-

lently look on, to see what they are doing, but sits as a judge in heaven, to punish

them soon for their unjust cruelty; and that we ought not to despise his vengeance,

because he delays it till the proper time, but that we ought to dread it before he

appears.

28. Weep not. Some have thought that the women are reproved, because fool-

ishly and inconsiderately they poured out tears to no purpose. On the contrary,

Christ does not simply reprove them, as if it were improperly and without a cause

that they were weeping, but warns them that there will be far greater reason for

weeping on account of the dreadful judgment of God which hangs over them; as if

he had said, that his death was not the end, but the beginning, of evils to Jerusalem

and to the whole nation; and in this way he intimates, that he was not abandoned

to the wickedness of man in such a manner as not to be the object of Divine care.

For, from the punishment which immediately followed, it was manifest that the life

of Christ was dear to God the Father, at the time when all imagined that he had been

wholly forsaken and cast off.

1593"S'il luy fust advenu d'y mettre la main."

JOHN CALVIN

These words do indeed show plainly with what exalted fortitude Christ was en-

dued; for he could not have spoken in this manner, if he had not advanced to death

with a steady and firm step. But the principal object is to show, that under this mean

and revolting aspect he is still under the eye of God, and that wicked men, who now

proudly triumph, as if they had obtained a victory, will not long enjoy their foolish

mirth, for it will quickly be followed by an astonishing change. This doctrine is even

now of use to us, when we learn that Christ was not less dear to his Father, because

for a moment he was deprived of his aid, but that he set so high a value on our salva-

tion, that he did not even spare his only-begotten Son. He gave a remarkable proof

of this, when he razed to the foundation, and destroyed, along with its inhabitants,

the Holy City, in which he had chosen his only sanctuary. Let us learn from this to

rise to meditation on the cause of the death of Christ; for since God revenged it with

such severity, he would never have permitted his Son to endure it, unless he had

intended that it should be an expiation for the sins of the world.

29 For, lo, the days will come. He threatens, that a calamity which is not usual,

but fearful and unheard of, is at hand, in which will be perceived, at a glance, the

vengeance of God. As if he had said, that this nation will not be carried away by a

single or ordinary kind of destruction, but that it will perish under a mass of numerous

and great calamities, so that it would be much more desirable that the mountains

should fall upon them, and crush them, or that the earth should open and swallow

them up, than that they should pine away amidst the cruel torments of a lingering

destruction. Nor did those threatenings fall to the ground without effect, but this

thunder of words was surpassed by the awful result, as is evident from Josephus.

And as the wish to be crushed by the mountains, and the cursing of their children,

were expressive of the lowest despair, Christ taught by these words that the Jews

would at length feel that they had made war, not with a mortal man, but with God.

Thus shall the enemies of God reap the just reward of their impious rage, when they

who formerly dared even to attack heaven, shall in vain desire to employ the earth

as a shield against his vengeance.

31. If they do these things in the green tree. By this sentence Christ confirms

what he had stated, that his death will not remain unpunished, and that the Jews,

whose iniquity is ripe, or rather half-rotten, will not remain long in their present con-

dition; and by a familiar comparison, he proves it to be impossible but that the fire of

the divine wrath shall immediately kindle and devour them. We know that dry wood

is wont to be first thrown into the fire; but if what is moist and green be burnt, much

less shall the dry be ultimately spared. The phrase, if they do, may be taken indefi-

nitely for if it be done 1594 and the meaning will be: *"If green* wood is thrown into

the fire before the time, what, think you, shall become of what is dry and old?" But

some perhaps will prefer to view it as a comparison of men with God, as if Christ had

said: "Wicked men, who resemble dry wood, when they have basely murdered the

righteous, will find that their time is prepared by God. For how could they who are

already devoted to destruction escape the hand of the heavenly Judge, who grants

them so much liberty for a time against the good and innocent?"

1594"Pour si on fait"

HARMONY OF THE EVANGELISTS

Whether you choose to interpret it in the one or the other of these ways, the

general meaning is, that the lamentation of the women is foolish, if they do not

likewise expect and dread the awful judgment of God which hangs over the wicked.

And whenever our distress of mind, arising from the bitterness of the cross, goes to

excess, it is proper to soothe it by this consolation, that God, who now permits his

own people to be unjustly oppressed, will not ultimately allow the wicked to escape

punishment. If we were not sustained by this hope, we must unavoidably sink under

our afflictions. Though it be the natural and more frequent practice to make a fire of

dry wood rather than of green wood, yet God pursues a different order; for, while he

allows tranquillity and ease to the reprobate, he trains his own people by a variety

of afflictions, and therefore their condition is more wretched than that of others, if

we judge of it from the present appearance. But this is an appropriate remedy, if we

patiently look for the whole course of the judgment of God; for thus we shall perceive

that the wicked gain nothing by a little delay; for when God shall have humbled his

faithful servants by fatherly chastisements, he will rise with a drawn sword against

those whose sins he appeared for a time not to observe.

Matthew 27:33-38; Mark 15:22-28; Luke 23:33-34, 38

MATTHEW 27:33-38; MARK 15:22-28;

LUKE 23:33-34, 38

Matthew 26:33-38

Mark 15:22-28

Luke 23:33-34, 38

33. And they came to a place which is called Golgotha, which is the place of

Calvary. 1595 34. And they gave him to drink vinegar mingled with gall; and when

he had tasted it, he would not drink. 35. And after they had crucified him, they

parted his garments by casting lots; that it might be fulfilled which was spoken by

the prophet, They parted my garments, and cast lots on my raiment. 36. And sitting

down they watched him there. 37. And they placed over his head his accusation

written, this is jesus the king of the jews. 38. Then were crucified with him two

robbers, one at his right hand, and the other at his left.

22. And they bring him to the place of Golgotha, which is, if you interpret it, The

place of Calvary. 1596 23. And they gave him to drink wine mingled with myrrh, but

he did not receive it. 24. And when they had crucified him, they parted his garments,

casting lots upon them, (to decide) what every one should take. 25. And it was the

third hour, and they crucified him. 1597 26. And the inscription of his accusation was

written, the king of the jews. 27. And they crucify with him two robbers, one at his

right hand, and the other at his left. 28. And the scripture was fulfilled, which saith, 1598 And he was ranked with malefactors.

33. Having come to the place which is called Calvary, 1599 there they crucified

him, and the malefactors, one at his right hand, and the other at his left. 34. And

Jesus said, Father, forgive them; for they know not what they do. And, parting his

1595"Qui vaut autant à dire que, La place de test;" — "which may be interpreted, The place of a skull."

1596"Qui vaut autant à dire que, La place de test;" — "which may be interpreted, The place of a skull."

1597"Or il estoit trois heures quand ils le crucifierent;" — "now it was the third hour when they crucified him."

1598"Ainsi fut accomplie l'Escriture, qui dit;" — "thus was fulfilled the Scripture, which saith." 1599"Qui vaut autant à dire que, La place de test;" — "which may be interpreted, The place of a skull."

HARMONY OF THE EVANGELISTS

garments, they cast lots (A little after.) 38. And there was also an inscription written

over him, in Latin, Greek, and Hebrew characters, this is the king of the jews.

Matthew 27:33. And they came to the place. Jesus was brought to the place

where it was customary to execute criminals, that his death might be more ignomin-

ious. Now though this was done according to custom, still we ought to consider the

loftier purpose of God; for he determined that his Son should be cast out of the city

as unworthy of human intercourse, that he might admit us into his heavenly kingdom

with the angels. For this reason the apostle, in the Epistle to the Hebrews, (13:12,)

refers it to an ancient figure of the law. For as God commanded his people to burn

without the camp the bodies of those animals, the blood of which was carried into

the sanctuary to make atonement for sins, (Exodus 29:14; Leviticus 16:27;) so he

says that Christ went out of the gate of the city, that, by taking upon him the curse

which pressed us down, he might be regarded as accursed, and might in this man-

ner atone for our sins. 1600 Now the greater the ignominy and disgrace which he

endured before the world, so much the more acceptable and noble a spectacle did

he exhibit in his death to God and to the angels. For the infamy of the place did not

hinder him from erecting there a splendid trophy of his victory; nor did the offensive

smell of the carcasses which lay there hinder the sweet savor of his sacrifice from

diffusing itself throughout the whole world, and penetrating even to heaven.

34. And they gave him vinegar. Although the Evangelists are not so exact in

placing each matter in its due order, as to enable us to fix the precise moment at

which the events occurred; yet I look upon it as a probable conjecture that, before

our Lord was elevated on the cross, there was offered to him in a cup, according

to custom, wine mingled with myrrh, or some other mixture, which appears to have

been compounded of gall and vinegar. It is sufficiently agreed, indeed, among nearly

all interpreters, that this draught was different from that which is mentioned by John,

(14:29,) and of which we shall speak very soon. I only add, that I consider the cup

to have been offered to our Lord when he was about to be crucified; but that after

the cross was lifted up, a sponge was then dipped and given to him. At what time

he began to ask something to drink, I am not very anxious to inquire; but when we

compare all the circumstances, it is not unreasonable to suppose that, after he had

refused that bitter mixture, it was frequently in derision presented to his lips. For

we shall find Matthew afterwards adding that the soldiers, while they were giving

him to drink, upbraided him for not being able to rescue himself from death. Hence

we infer that, while the remedy was offered, they ridiculed the weakness of Christ,

because he had complained that he was forsaken by God, (Matthew 27:49.)

As to the Evangelist John's narrative, it is only necessary to understand that Christ

requested that some ordinary beverage might be given him to assuage his thirst, but

that vinegar, mingled with myrrh and gall, was attempted to be forced upon him for

hastening his death. But he patiently bore his torments, so that the lingering pain

did not lead him to desire that his death should be hastened; for even this was a part

of his sacrifice and obedience, to endure to the very last the lingering exhaustion.

1600"Et effeçast nos peche, et en fist la satisfaction;" — "and might blot out our sins, and make satisfaction for them."

JOHN CALVIN

They are mistaken, in my opinion, who look upon the vinegar as one of the tor-

ments which were cruelly inflicted on the Son of God. There is greater probability

in the conjecture of those who think that this kind of beverage had a tendency to

promote the evacuation of blood, and that on this account it was usually given to

malefactors, for the purpose of accelerating their death. Accordingly, Mark calls it

wine mingled with myrrh. Now Christ, as I have just now hinted, was not led to refuse

the wine or vinegar so much by a dislike of its bitterness, as by a desire to show that

he advanced calmly to death, according to the command of the Father, and that he

did not rush on heedlessly through want of patience for enduring pain. Nor is this

inconsistent with what John says, that the Scripture was fulfilled, In my thirst they

gave me vinegar to drink. For the two accounts perfectly agree with each other;

that a remedy was given to him in order to put an end to the torments of a lingering

death, and yet that Christ was in every respect treated with harshness, so that the

very alleviation was a part, or rather was an augmentation, of his pain.

35. They parted his garments. It is certain that the soldiers did this also accord-

ing to custom, in dividing among themselves the clothes of a man who had been

condemned to die. One circumstance was perhaps peculiar, that they cast lots on a

coat which was without seam, (John 19:23.) But though nothing happened to Christ

in this respect but what was done to all who were condemned to die, still this nar-

rative deserves the utmost attention. For the Evangelists exhibit to us the Son of

God stripped of his garments, in order to inform us, that by this nakedness we have

obtained those riches which make us honorable in the presence of God. God deter-

mined that his own Son should be stripped of his raiment, that we, clothed with his

righteousness and with abundance of all good things, may appear with boldness in

company with the angels, whereas formerly our loathsome and disgraceful aspect,

in tattered garments, kept us back from approaching to heaven. Christ himself per-

mitted his garments to be torn in pieces like a prey, that he might enrich us with the

riches of his victory.

That it might be fulfilled which was spoken by the prophet. When Matthew says

that thus was fulfilled the prediction of David,

they part my garments among them, and cast the lot upon my vesture,

(Psalm 22:18,)

we must understand his meaning to be, that what David complained of, as having

been done to himself metaphorically and figuratively, was literally, (as the common

phrase is,) and in reality, exhibited in Christ. For by the word garments David means

his wealth and honors; as if he had said that, during his life, and under his own

eyes, he was prey to enemies, who had robbed his house, and were so far from

sparing the rest of his property, that they even carried off his wife. This cruelty is

represented even more strikingly by the metaphor, when he says that his garments

were divided by lot. Now as he was a shadow and image of Christ, he predicted,

by the spirit of prophecy, what Christ was to suffer. In his person, therefore, this

is worthy of observation, that the soldiers plundered his raiment, because in this

pillage we discern the signs and marks by which he was formerly pointed out. It

serves also to remove the offense with which the sense of the flesh might otherwise

HARMONY OF THE EVANGELISTS

have regarded his nakedness, since he suffered nothing which the Holy Spirit does

not declare to belong truly and properly to the person of the Redeemer.

Mark 15:25 And it was the third hour. This appears not to agree well with the

testimony of the Evangelist John; for he relates that Christ was condemned about the

sixth hour, (14:14.) But if we consider—what is evident from other passages—that

the day was divided into four parts, and that each of the parts took its name from

the first hour of its commencement, the solution will not be difficult. The whole time,

from sunrise to the second part of the day, they called the first hour. The second part,

which lasted till noon, was called by them the third hour. The sixth hour commenced

at noon, and lasted till three or four o'clock in the afternoon. Thus, when the Jews

saw that Pilate was wearing out the time, and that the hour of noon was approaching,

John says that they cried out the more vehemently, that the whole day might not be

allowed to pass without something being done, (14:15.) But this is not inconsistent

with the assertion, that our Lord was crucified about the close of the third hour; for it

is plain enough, that no sooner was he hastily condemned, than he was immediately

executed; so eager was the desire of the Jews to put him to death. Mark therefore

means not the beginning, but the close, of the third hour; and it is highly probable

that Christ did not hang on the cross longer than three hours.

Luke 23:34. And Jesus said, Father, forgive them. By this expression Christ

gave evidence that he was that mild and gentle lamb, which was to be led out to be

sacrificed, as Isaiah the prophet had foretold, (53:7.) For not only does he abstain

from revenge, but pleads with God the Father for the salvation of those by whom

he is most cruelly tormented. It would have been a great matter not to think of

rendering evil for evil, (1 Peter 3:9;) as Peter, when he exhorts us to patience by the

example of Christ, says that he did not render curses for curses, and did not revenge

the injuries done to him, but was fully satisfied with having God for his avenger (1

Peter 2:23.) But this is a far higher and more excellent virtue, to pray that God would

forgive his enemies.

If any one think that this does not agree well with Peter's sentiment, which I have

just now quoted, the answer is easy. For when Christ was moved by a feeling of

compassion to ask forgiveness from God for his persecutors, this did not hinder him

from acquiescing in the righteous judgment of God, which he knew to be ordained

for reprobate and obstinate men. Thus when Christ saw that both the Jewish people

and the soldiers raged against him with blind fury, though their ignorance was not

excusable, he had pity on them, and presented himself as their intercessor. Yet

knowing that God would be an avenger, he left to him the exercise of judgment

against the desperate. In this manner ought believers also to restrain their feelings in

enduring distresses, so as to desire the salvation of their persecutors, and yet to rest

assured that their life is under the protection of God, and, relying on this consolation,

that the licentiousness of wicked men will not in the end remain unpunished, not to

faint under the burden of the cross.

Of this moderation Luke now presents an instance in our Leader and Master; for

though he might have denounced perdition against his persecutors, he not only ab-

stained from cursing, but even prayed for their welfare. But it ought to be observed

JOHN CALVIN

that, when the whole world rises against us, and all unite in striving to crush us, the

best remedy for over-coming temptation is, to recall to our remembrance the blind-

ness of those who fight against God in our persons. For the result will be, that the

conspiracy of many persons against us, when solitary and deserted, will not distress

us beyond measure; as, on the other hand, daily experience shows how powerfully

it acts in shaking weak persons, when they see themselves attacked by a great mul-

titude. And, therefore, if we learn to raise our minds to God, it will be easy for us

to look down, as it were, from above, and despise the ignorance of unbelievers; for

whatever may be their strength and resources, still they know not what they do.

It is probable, however, that Christ did not pray for all indiscriminately, but only

for the wretched multitude, who were carried away by inconsiderate zeal, and not by

premeditated wickedness. For since the scribes and priests were persons in regard

to whom no ground was left for hope, it would have been in vain for him to pray for

them. Nor can it be doubted that this prayer was heard by the heavenly Father, and

that this was the cause why many of the people afterwards drank by faith the blood

which they had shed.

Matthew 27:37. And placed over his head. What is briefly noticed by Matthew

and Mark is more fully related by Luke, (23:38,) that the inscription was written in

three languages. John also describes it more largely, (14:19-22.) Under this passage

my readers will find what I pass over here for the sake of brevity. I shall only say,

that it did not happen without the providence of God, that the death of Christ was

made known in three languages. Though Pilate had no other design than to bring

reproach and infamy on the Jewish nation, yet God had a higher end in view; for by

this presage he caused it to be widely known that the death of his Son would be

highly celebrated, so that all nations would everywhere acknowledge that he was

the King promised to the Jews. This was not, indeed, the lawful preaching of the

Gospel, for Pilate was unworthy to be employed by God as a witness for his Son;

but what was afterwards to be accomplished by the true ministers was prefigured in

Pilate. In short, we may look upon him to be a herald of Christ in the same sense

that Caiaphas was a prophet, (John 11:51.)

38. Then were crucified with him two robbers. It was the finishing stroke of the

lowest disgrace when Christ was executed between two robbers; for they assigned

him the most prominent place, as if' he had been the prince of robbers. If he had

been crucified apart from the other malefactors, there might have appeared to be

a distinction between his case and theirs; but now he is not only confounded with

them, but raised aloft, as if he had been by far the most detestable of all. On this

account Mark applies to him the prediction of Isaiah, (53:12) he was reckoned among

transgressors; for the prophet expressly says concerning Christ, that he will deliver

his people, not by pomp and splendor, but because he will endure the punishment

clue to their sins. In order that he might free us from condemnation, this kind of

expiation was necessary, that he might place himself in, our room. Here we perceive

how dreadful is the weight of the wrath of God against sins, for appeasing which it

became necessary that Christ, who is eternal justice, should be ranked with robbers.

We see, also, the inestimable love of Christ towards us, who, in order that he might

HARMONY OF THE EVANGELISTS

admit us to the society of the holy angels, permitted himself to be classed as one of

the wicked.

Matthew 27:39-44; Mark 15:29-32; Luke 23:35-37, 39-42

MATTHEW 27:39-44; MARK 15:29-32;

LUKE 23:35-37, 39-42

Matthew 27:39-44

Mark 15:29-32

Luke 23:35-37, 39-43

39. And they that passed by reviled him, shaking their heads, 40. And saying,

Thou who destroyedst the temple, and buildedst it in three days, save thyself; if

thou art the Son of God, come down from the cross. 41. In like manner also the chief

priests mocking, with the scribes and elders, said, 42. He saved others, himself he

cannot save; if he is the King of Israel, let him now descend from the cross, and we

will believe him. 43. He trusted in God. Let him deliver him now, if he favors him;

for he said, I am the Son of God. 44. The robbers also, who were crucified with him,

upbraided him in the same manner.

29. And they that passed by reviled him, shaking their heads, and saying, O, thou

who destroyest the temple, and buildest it in three days, 30. Save thyself, and come

down from the cross. 31. In like manner also the chief priests mocking, said among

themselves, with the scribes, He saved others, himself he cannot save. 32. Let

Christ the King of Israel descend now from the cross, that we may see and believe.

And they that were crucified with him upbraided him.

35. And the people stood gazing, and the rulers along with them mocked him,

saying, He saved others, let him save himself, if he is the Christ, the elect of God.

36. The soldiers also mocked him, approaching, and offering him vinegar, 37. And

saying, If thou art the King of the Jews, save thyself. (And a little after.) 39. And one of

the malefactors, who were executed, reviled him, saying, If thou art the Christ, save

thyself and us. 40. And the other answering, rebuked him, saying, Dost not thou at

least fear God, since thou art in the same condemnation? 41. And we indeed justly;

for we receive what is due to our actions, but this man hath done nothing amiss. 42.

And he said to Jesus, Lord, remember me, when thou shalt come into thy kingdom.

43. Jesus said to him, Verily, I say to thee, Today shalt thou be with me in paradise.

Matthew 27:39. And they that passed by. These circumstances carry great

HARMONY OF THE EVANGELISTS

weight; for they place before us the extreme abasement of the Son of God, that we

may see more clearly how much our salvation cost him, and that, reflecting that

we justly deserved all the punishments which he endured, we may be more and

more excited to repentance. For in this exhibition God hath plainly showed to us

how wretched our condition would have been, if we had not a Redeemer. But all

that Christ endured in himself ought to be applied for our consolation. This certainly

was more cruel than all the other tortures, that they upbraided, and reviled, and

tormented him as one that had been cast off and forsaken by God, (Isaiah 53:4.) And,

therefore, David, as the representative of Christ, complains chiefly of this among the

distresses which he suffered; (Psalm 22:7.) And, indeed, there is nothing that inflicts

a more painful wound on pious minds than when ungodly men, in order to shake

their faith, upbraid them with being deprived of the assistance and favor of God. This

is the harsh persecution with which, Paul tells us, Isaac was tormented by Ishmael,

(Galatians 4:29;) not that he attacked him with the sword, and with outward violence,

but that, by turning the grace of God into ridicule, he endeavored to overthrow his

faith. These temptations were endured, first by David, and afterwards by Christ him-

self, that they might not at the present day strike us with excessive alarm, as if they

had been unusual; for there never will be wanting wicked men who are disposed to

insult our distresses. And whenever God does not assist us according to our wish,

but conceals his aid for a little time, it is a frequent stratagem of Satan, to allege

that our hope was to no purpose, as if his promise had failed.

40. Thou who destroyedst the temple. They charge Christ with teaching false-

hood, because, now that it is called for, he does not actually display the power to

which he laid claim. But if their unbridled propensity to cursing had not deprived

them of sense and reason, they would shortly afterwards have perceived clearly the

truth of his statement. Christ had said,

Destroy this temple, and after three days I will raise it up,

(John 2:19;)

but now they indulge in a premature triumph, and do not wait for the three days

that would elapse from the commencement of its destruction. Such is the daring

presumption of wicked men, when, under the pretense of the cross, they endeavor

to cut them off from the hope of the future life. "Where," say they, "is that immortal

glory of which weak and credulous men are accustomed to boast? while the greater

part of them are mean and despised, some are slenderly provided with food, others

drag out a wretched life, amidst uninterrupted disease; others are driven about in

flight, or in banishment; others pine away in prisons, and others are burnt and re-

duced to ashes?" Thus are they blinded by the present corruption of our outward

man, so as to imagine that the hope of the future restoration of life is vain and foolish

but our duty is to wait for the proper season of the promised building, and not to take

it ill if we are now crucified with Christ, that we may afterwards be partakers of his

resurrection, (Romans 6:5, 6.)

If thou art the Son of God. Wicked men demand from Christ such a proof of His

power that, by proving himself to be the Son of God, he may cease to be the Son of

God. He had clothed himself with human flesh, and had descended into the world, on

JOHN CALVIN

this condition, that, by the sacrifice of his death, he might reconcile men to God the

Father. So then, in order to prove himself to be the Son of God, it was necessary that

he should hang on the cross. And now those wicked men affirm that the Redeemer

will not be recognized as the Son of God, unless he come clown from the cross, and

thus disobey the command of his Father, and, leaving incomplete the expiation of

sins, divest himself of the office which God had assigned to him. But let us learn from

it to confirm our faith by considering that the Son of God determined to remain nailed

to the cross for the sake of our salvation, until he had endured most cruel torments

of the flesh, and dreadful anguish of soul, and even death itself. And lest we should

come to tempt God in a manner similar to that in which those men tempted him, let

us allow God to conceal his power, whenever it pleases Him to do so, that he may

afterwards display it at his pleasure at the proper time and place. The same kind of

depravity appears in the other objection which immediately follows: —

42. If he is the King, of Israel, let him now come down from the cross, and we

shall believe him. For they ought not to embrace as King any one who did not answer

to the description given by the prophets. But Isaiah (52:14; 53:2) and Zechariah

(13:7) expressly represent Christ as devoid of comeliness, afflicted, condemned, and

accursed, half-dead, poor, and despised, before he ascends the royal throne. It is

therefore foolish in the Jews to desire one of an opposite character, whom they may

acknowledge as King; for, by so doing, they declare that they have no good-will to the

King whom the Lord had promised to give. But let us, on the contrary, that our faith

may firmly rely on Christ, seek a foundation in his cross; for in no other way could

he be acknowledged to be the lawful King of Israel than by fulfilling what belonged

to the Redeemer. And hence we conclude how dangerous it is to depart from the

word of God by wandering after our speculations. For the Jews, in consequence of

having imagined to themselves a King who had been suggested to them by their own

senses, rejected Christ crucified, because they reckoned it absurd to believe in him;

while we regard it as the best and highest reason for believing, that he voluntarily

subjected himself on our account to the ignominy of the cross.

He saved others; himself he cannot save. It was an ingratitude which admits

of no excuse, that, taking offense at the present humiliation of Christ, they utterly

disregard all the miracles which he had formerly performed before their eyes. They

acknowledge that he saved others. By what power, or by what means? Why do

they not in this instance, at least, behold with reverence an evident work of God?

But since they maliciously exclude, and—as far as lies in their power—endeavor

to extinguish the light of God which shone in the miracles, they are unworthy of

forming an accurate judgment of the weakness of the cross. Because Christ does

not immediately deliver himself from death, they upbraid him with inability. And

it is too customary with all wicked men to estimate the power of God by present

appearances, so that whatever he does not accomplish they think that he cannot

accomplish, and so they accuse him of weakness, whenever he does not comply

with their wicked desire. But let us believe that Christ, though he might easily have

done it, did not immediately deliver himself from death, but it was because he did

not wish to deliver himself. And why did he for the time disregard his own safety,

HARMONY OF THE EVANGELISTS

but because he cared more about the salvation of us all? We see then that the Jews,

through their malice, employed, in defense of their unbelief, those things by which

our faith is truly edified.

43. He trusted in God. This, as I said a little ago, is a very sharp arrow of temp-

tation which Satan holds in his hand, when he pretends that God has forgotten us,

because He does not relieve us speedily and at the very moment. For since God

watches over the safety of his people, and not only grants them seasonable aid, but

even anticipates their necessities, (as Scripture everywhere teaches us,) he appears

not to love those whom he does not assist. Satan, therefore, attempts to drive us

to despair by this logic, that it is in vain for us to feel assured o the love of God,

when we do not clearly perceive his aid. And as he suggests to our minds this kind

of imposition, so he employs his agents, who contend that God has sold and aban-

doned our salvation, because he delays to give his assistance. We ought, therefore,

to reject as false this argument, that God does not love those whom he appears for

a time to forsake; and, indeed, nothing is more unreasonable than to limit his love

to any point of time. God has, indeed, promised that he will be our Deliverer; but if

he sometimes wink at our calamities, we ought patiently to endure the delay. It is,

therefore, contrary to the nature of faith, that the word now should be insisted on by

those whom God is training by the cross and by adversity to obedience, and whom

he entreats to pray and to call on his name; for these are rather the testimonies of

his fatherly love, as the apostle tells us, (Hebrews 12:6.) But there was this pecu-

liarity in, Christ, that, though he was the well-beloved Son, (Matthew 3:17; 17:5,)

yet he was not delivered from death, until he had endured the punishment which we

deserved; because that was the price by which our salvation was purchased. 1601

Hence it follows again that the priests act maliciously, when they infer that he is not

the Son of God, because he performs the office which was enjoined upon him by the

Father.

44. And the robbers also. Matthew and Mark, by synecdoche, attribute to the

robbers what was done only by one of them, as is evident from Luke And this mode

of expression ought not to be accounted harsh; for the two Evangelists had no other

design than to show that Christ was attacked on every hand by the reproaches of

all men, so that even the robbers, who were fast dying, did not spare him. In like

manner David, deploring his calamities, exhibits their violence in a strong light by

saying, that he is the reproach of all sorts of men, and despised by the people. Now

although they leave out the memorable narrative which Luke relates as to the other

robber, still there is no inconsistency in their statement, that Christ was despised by

all, down to the very robbers; for they do not speak of particular individuals, but of

the class itself. Let us now, therefore, come to what is stated by Luke

Luke 23:39. And one of the malefactors. This reproach, which the Son of God

endured from the robber, obtained for us among angels the very high honor of ac-

knowledging us to be their brethren. But at the same time, an example of furious

obstinacy is held out to us in this wretched man, since even in the midst of his tor-

1601"Pource que c'estoit le prix de nostre salut et redemption;" — "because it was the price of our salvation and redemption."

JOHN CALVIN

ments he does not cease fiercely to foam out his blasphemies. Thus desperate men

are wont to take obstinate revenge for the torments which they cannot avoid. 1602

And although he upbraids Christ with not being able to save either himself or others,

yet this objection is directed against God himself; just as wicked men, when they

do not obtain what they wish, would willingly tear God from heaven. They ought,

indeed, to be tamed to humility by strokes; but this shows that the wicked heart,

which no punishments can bend, is hard like iron.

40. And the other answering. In this wicked man a striking mirror of the unex-

pected and incredible grace of God is held out to us, not only in his being suddenly

changed into a new man, when he was near death, and drawn from hell itself to

heaven, but likewise in having obtained in a moment the forgiveness of all the sins

in which he had been plunged through his whole life, and in having been thus ad-

mitted to heaven before the apostles and first-fruits of the new Church. First, then,

a remarkable instance of the grace of God shines in the conversion of that man. For

it was not by the natural movement of the flesh that he laid aside his fierce cruelty

and proud contempt of God, so as to repent immediately, but he was subdued by

the hand of God; as the whole of Scripture shows that repentance is His work. And

so much the more excellent is this grace, that it came beyond the expectation of all.

For who would ever have thought that a robber, in the very article of death, would

become not only a devout worshiper of God, but a distinguished teacher of faith and

piety to the whole world, so that we too must receive from his mouth the rule of a

true and proper confession? Now the first proof which he gave of his repentance

was, that he severely reproved and restrained the wicked forwardness of his com-

panion. He then added a second, by humbling himself in open acknowledgment of

his crimes, and ascribing to Christ the praise due to his righteousness. Thirdly, he

displayed astonishing faith by committing himself and his salvation to the protection

of Christ, while he saw him hanging on the cross and near death.

Dost not thou fear God? Though these words are tortured in various ways by

commentators, yet the natural meaning of them appears to me to be, What is the

meaning of this, that even this condemnation does not compel thee to fear God?

For the robber represents it as an additional proof of the hard-heartedness of his

companion, that when reduced to the lowest straits, he does not even now begin

to fear God. But to remove all ambiguity, it is proper to inform the reader that an

impudent and detestable blasphemer, who thought that he might safely indulge in

ridicule, is summoned to the judgment-seat of God; for though he had remained all

his life unmoved, he ought to have trembled when he saw that the hand of God was

armed against him, and that he must soon render an account of all his crimes; It

was, therefore, a proof of desperate and diabolical obstinacy, that while God held

him bound by the final judgment, he did not even then return to a sound mind; for if

there had been the smallest particle of godliness in the heart of that man, he would

at least have been constrained to yield to the fear of God. We now perceive the

general meaning of his words, that those men, in whom even punishments do not

1602"Voyans qu'ils ne peuvent eschapper les tormens, ils se vengent en s'obstinant et rongeant leur frein, comme on dit." — "Perceiving that they cannot escape torments, they take revenge by obstinacy, and by champing the bit, as the saying is."

HARMONY OF THE EVANGELISTS

produce amendment, are desperate, and totally destitute of the fear of God.

I interpret the words {ἐν} {τῶ} {αὐτῷ} {κρίματι} to mean not in the same con-

demnation, but during the condemnation itself; 1603 as if the robber had said, Since

thou art even now in the jaws of death, thou oughtest to be aroused to acknowledge

God as thy Judge. Hence, too, we draw a useful doctrine, that those whom punish-

ments do not train to humility do altogether resist God; for they who possess any

fear of God must necessarily be overwhelmed with shame, and struck silent.

41. And we indeed justly. As the reproof founded on the condemnation might be

thought to apply to Christ, the robber here draws a distinction between the condi-

tion of Christ and that of himself and his companion, or he acknowledges, that the

punishment which was common to all the three was justly inflicted on him and his

companion, but not on Christ, who had been dragged to the punishment of death,

not by his own crime, but by the cruelty of enemies. But we ought to remember

what I said a little ago, that the robber gave a proof of his repentance, such as God

demands from all of us, when he acknowledged that he was now receiving the re-

ward due to his actions. Above all, it ought to be observed, that the severity of the

punishment did not hinder him from patiently submitting to dreadful tortures. And,

therefore, if we truly repent of our crimes, let us learn to confess them willingly and

without hypocrisy, whenever it is necessary, and not to refuse the disgrace which we

have deserved. For the only method of burying our sins before God and before an-

gels is, not to attempt to disguise them before men by vain excuses. Again, among

the various coverings on which hypocrisy seizes, the most frequent of all is, that

every one draws in others along with himself, that he may excuse himself by their

example The robber, on the other hand, is not less eager to maintain the innocence

of Christ, than he is frank and open in condemning himself and his companion.

42. Lord, remember me. I know not that, since the creation of the world, there

ever was a more remarkable and striking example of faith; and so much the greater

admiration is due to the grace of the Holy Spirit, of which it affords so magnificent

a display. A robber, who not only had not been educated in the school of Christ,

but, by giving himself up to execrable murders, had endeavored to extinguish all

sense of what was right, suddenly rises higher than all the apostles and the other

disciples whom the Lord himself had taken so much pains to instruct; and not only

so, but he adores Christ as a King while on the gallows, celebrates his kingdom in

the midst of shocking and worse than revolting abasement, and declares him, when

dying, to be the Author of life. Even though he had formerly possessed right faith,

and heard many things about the office of Christ, and had even been confirmed in

it by his miracles, still that knowledge might have been overpowered by the thick

darkness of so disgraceful a death. But that a person, ignorant and uneducated, and

whose mind was altogether corrupted, should all at once, on receiving his earliest

instructions, perceive salvation and heavenly glory in the accursed cross, was truly

astonishing. For what marks or ornaments of royalty did he see in Christ, so as to

raise his mind to his kingdom? And, certainly, this was, as it were, from the depth

1603"Je les pren paur la condamnation presente, et laquelle ne menace point de loin, mais tient desja la personne, et se fait sentir." — "I take them for the condemnation which is present, and which does not threaten at a distance, but already holds the person, and makes itself be felt."

JOHN CALVIN

of hell to rise above the heavens. To the flesh it must have appeared to be fabulous

and absurd, to ascribe to one who was rejected and despised, (Isaiah 53:3) whom

the world could not endure, an earthly kingdom more exalted than all the empires of

the world. Hence we infer how acute must have been the eyes of his mind, by which

he beheld life in death, exaltation in ruin, glory in shame, victory in destruction, a

kingdom in bondage.

Now if a robber, by his faith, elevated Christ—while hanging on the cross, and, as

it were, overwhelmed with cursing—to a heavenly throne, woe to our sloth 1604 , if

we do not behold him with reverence while sitting at the right hand of God; if we do

not fix our hope of life on his resurrection; if our aim is not towards heaven where he

has entered. Again, if we consider, on the other hand, the condition in which he was,

when he implored the compassion of Christ, our admiration of his faith will be still

heightened. With a mangled body, and almost dead, he is looking for the last stroke

of the executioner and yet he relies on the grace of Christ alone. First, whence came

his assurance of pardon, but because in the death of Christ, which all others look

upon as detestable, he beholds a sacrifice of sweet savor, efficacious for expiating

the sins of the world. 1605 And when he courageously disregards his tortures, and

is even so forgetful of himself, that he is carried away to the hope and desire of the

hidden life, this goes far beyond the human faculties. From this teacher, therefore,

whom the Lord has appointed over us to humble the pride of the flesh, let us not be

ashamed to learn the mortification of the flesh, and patience, and elevation of faith,

and steadiness of hope, and ardor of piety; for the more eagerly any man follows

him, so much the more nearly will he approach to Christ.

43. Verily I tell thee. Though Christ had not yet made a public triumph over death,

still he displays the efficacy and fruit of his death in the midst of his humiliation. And

in this way he shows that he never was deprived of the power of his kingdom; for

nothing more lofty or magnificent belongs to a divine King, 1606 than to restore life to

the dead. So then, Christ, although, struck by the hand of God, he appeared to be a

man utterly abandoned, yet as he did not cease to be the Savior of the world, he was

always endued with heavenly power for fulfilling his office. And, first, we ought to

observe his inconceivable readiness in so kindly receiving the robber without delay,

and promising to make him a partaker 1607 of a happy life. There is therefore no room

to doubt that he is prepared to admit into his kingdom all, without exception, who

shall apply to him. Hence we may conclude with certainty that we shall be saved,

provided that he remember us; and it is impossible that he shall forget those who

commit to him their salvation.

But if a robber found the entrance into heaven so easy, because, while he beheld

on all sides ground for total despair, he relied on the grace of Christ; much more will

Christ, who has now vanquished death, stretch out his hand to us from his throne,

to admit us to be partakers of life. For since Christ has

1604"Maudite soit nostre lacheté;" — "accursed be our sloth." 1605"Ayant ceste eﬀicace de purger et nettoyer tous les pechez du monde;" — "having that eﬀicacy to cleanse and wash away all the sins of the world."

1606"Au Roy celeste;" — "to the heavenly King." 1607"De le faire participant."

HARMONY OF THE EVANGELISTS

nailed to his cross the handwriting which was opposed to us,

(Colossians 2:14,)

and has destroyed death and Satan, and in his resurrection has triumphed over

the prince of the world, (John 12:31,) it would be unreasonable to suppose that the

passage from death to life will be more laborious and difficult to us than to the rob-

ber. Whoever then in dying shall commit to Christ, in true faith, the keeping of

his soul, will not be long detained or allowed to languish in suspense; but Christ

will meet his prayer with the same kindness which he exercised towards the rob-

ber. Away, then, with that detestable contrivance of the Sophists about retaining

the punishment when the guilt is removed; for we see how Christ, in acquitting him

from condemnation, frees him also from punishment. Nor is this inconsistent with

the fact, that the robber nevertheless endures to the very last the punishment which

had been pronounced upon him; for we must not here imagine any compensation

which serves the purpose of satisfaction for appeasing the judgment of God, (as the

Sophists dream,) but the Lord merely trains his elect by corporal punishments to

displeasure and hatred of sin. Thus, when the robber has been brought by fatherly

discipline to self-denial Christ receives him, as it were, into his bosom, and does not

send him away to the fire of purgatory.

We ought likewise to observe by what keys the gate of heaven was opened to the

robber; for neither papal confession nor satisfactions are here taken into account,

but Christ is satisfied with repentance and faith, so as to receive him willingly when

he comes to him. And this confirms more fully what I formerly suggested, that if any

man disdain to abide by the footsteps of the robber, and to follow in his path, he

deserves everlasting destruction, because by wicked pride he shuts against himself

the gate of heaven. And, certainly, as Christ has given to all of us, in the person of

the robber, a general pledge of obtaining forgiveness, so, on the other hand, he has

bestowed on this wretched man such distinguished honor, in order that, laying aside

our own glory, we may glory in nothing but the mercy of God alone. If each of us

shall truly and seriously examine the subject, we shall find abundant reason to be

ashamed of the prodigious mass of our crimes, so that we shall not be offended at

having for our guide and leader a poor wretch, who obtained salvation by free grace.

Again, as the death of Christ at that time yielded its fruit, so we infer from it that

souls, when they have departed from their bodies, continue to live; otherwise the

promise of Christ, which he confirms even by an oath, would be a mockery.

Today shalt thou be with me in paradise. We ought not to enter into curious and

subtle arguments about the place of paradise. Let us rest satisfied with knowing that

those who are engrafted by faith into the body of Christ are partakers of that life,

and thus enjoy after death a blessed and joyful rest, until the perfect glory of the

heavenly life is fully manifested by the coming of Christ.

One point still remains. What is promised to the robber does not alleviate his

present sufferings, nor make any abatement of his bodily punishment. This reminds

us that we ought not to judge of the grace of God by the perception of the flesh;

for it will often happen that those to whom God is reconciled are permitted by him

to be severely afflicted. So then, if we are dreadfully tormented in body, we ought

JOHN CALVIN

to be on our guard lest the severity of pain hinder us from tasting the goodness of

God; but, on the contrary, all our afflictions ought to be mitigated and soothed by

this single consolation, that as soon as God has received us into his favor, all the

afflictions which we endure are aids to our salvation. This will cause our faith not

only to rise victorious over all our distresses, but to enjoy calm repose amidst the

endurance of sufferings.

Matthew 27:45-56; Mark 15:33-41; Luke 23:44-49

MATTHEW 27:45-56; MARK 15:33-41;

LUKE 23:44-49

Matthew 27:45-56

Mark 15:33-41

Luke 23:44-49

45. Now from the sixth hour there was darkness over the whole land 1608 till

the ninth hour. 46. And about the ninth hour Jesus cried with a loud voice, saying,

Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?

47. And some of those who were standing by, when they heard it, said, He calleth

Elijah. 48. And immediately one of them ran, and took a sponge, and filled it with

vinegar, and fastened it to a reed, and gave him to drink. 49. But others said, Let

him alone, let us see if Elijah will come to save him. 50. And Jesus having again

cried with a loud voice, gave up his spirit. 51. And, lo, the veil of the temple was

rent in two from the top to the bottom; and the earth trembled, and the rocks were

split, 52. And graves were opened, and many bodies of the saints who had slept

arose, 53. And came out of their graves, after his resurrection, and came into the

holy city and appeared to many. 54. Now the centurion, and they who were with him

guarding Jesus, when they saw the earthquake, and those things which were done,

were exceedingly terrified, saying, Truly this was the Son of God. 55. And there were

there many women looking on at a distance, who had followed Jesus from Galilee,

ministering to him: 56. Among whom were Mary Magdalene, and Mary, the mother

of James and Joses, and the mother of Zebedee's sons.

33. But when the sixth hour was come, there was darkness over all the land 1609

till the ninth hour. 34. And the ninth hour Jesus cried with a loud voice, saying, Eloi,

Eloi, lama sabachthani? which is, when interpreted, My God, my God, why hast thou

forsaken me? 35. And some of those who were standing by, when they heard it, said,

Lo, he calleth for Elijah. 36. And some one ran, and filled a sponge with vinegar,

and fastened it to a reed, and held it out to him to drink, saying, Let him alone, let

1608"Sur tout le pays;" — "over the whole country." 1609"Sur tout le pays;" — "over the whole country."

JOHN CALVIN

us see if Elijah will come to take him down. 37. And Jesus, having uttered a loud

voice, expired. 38. And the veil of the temple was rent in two from the top to the

bottom. 39. And when the centurion, who was standing opposite to him, saw that

he thus expired after crying aloud, he said, Certainly this man was the Son of God.

40. And there were also women looking on from a distance, among whom was Mary

Magdalene, and Mary, the mother of James the less and of Joses, and of Salome; 41.

(Who also, when he was in Galilee, had followed him, and ministered to him,) and

many others, who had also gone up with him to Jerusalem.

44. Now it was about the sixth hour; and there was darkness over all the land 1610

till the ninth hour. 45. And the sun was darkened, and the veil of the temple was rent

in the midst. 46. And Jesus having cried with a loud voice, said, Father into thy hands

I commit my spirit. And having said this, he expired. 47. And when the centurion saw

what happened, he glorified God, saying, Certainly this was a righteous man. 48.

And all the multitudes who were present at that spectacle, when they saw what was

done, returned, smiting their breasts. 49. And all his acquaintances, and the women

who had followed him from Galilee, stood at a distance, beholding these things.

Matthew 27:45. Now from the sixth hour. Although in the death of Christ the

weakness of the flesh concealed for a short time the glory of the Godhead, and

though the Son of God himself was disfigured by shame and contempt, and, as Paul

says, was emptied, (Philippians 2:7) yet the heavenly Father did not cease to distin-

guish him by some marks, and during his lowest humiliation prepared some indica-

tions of his future glory, in order to fortify the minds of the godly against the offense

of the cross. Thus the majesty of Christ was attested by the obscuration of the sun,

by the earthquake, by the splitting of the rocks, and the rending of the veil, as if

heaven and earth were rendering the homage which they owed to their Creator.

But we inquire, in the first place, what was the design of the eclipse of the sun? For

the fiction of the ancient poets in their tragedies, that the light of the sun is withdrawn

from the earth whenever any shocking crime is perpetrated, was intended to express

the alarming effects of the anger of God; and this invention unquestionably had

its origin in the ordinary feelings of mankind. In accordance with this view, some

commentators think that, at the death of Christ, God sent darkness as a Mark of

detestation, as if God, by bringing darkness over the sun, hid his face from beholding

the blackest of all crimes. Others say that, when the visible sun was extinguished, it

pointed out the death of the Sun of righteousness. Others choose to refer it to the

blinding of the nation, which followed shortly afterwards. For the Jews, by rejecting

Christ, as soon as he was removed from among them, were deprived of the light of

heavenly doctrine, and nothing was left to them but the darkness of despair.

I rather think that, as stupidity had shut the eyes of that people against the light,

the darkness was intended to arouse them to consider the astonishing design of God

in the death of Christ. For if they were not altogether hardened, an unusual change

of the order of nature must have made a deep impression on their senses, so as to

look forward to an approaching renewal of the world. Yet it was a terrific spectacle

which was exhibited to them, that they might tremble at the judgment of God. And,

1610"Par toute la terre, on, tout le pays;" — "through all the land, or, through all the country."

HARMONY OF THE EVANGELISTS

indeed, it was an astonishing display of the wrath of God that he did not spare even

his only begotten Son, and was not appeased in any other way than by that price of

expiation.

As to the scribes and priests, and a great part of the nation, who paid no attention

to the eclipse of the sun, but passed it by with closed eyes, their amazing madness

ought to strike us with horror; 1611 for they must have been more stupid than brute

beasts, who when plainly warned of the severity of the judgment of heaven by such

a miracle, did not cease to indulge in mockery. But this is the spirit of stupidity and

of giddiness with which God intoxicates the reprobate, after having long contended

with their malice. Meanwhile, let us learn that, when they were bewitched by the

enchantments of Satan, the glory of God, however manifest, was afterwards hidden

from them, or, at least, that their minds were darkened, so that, seeing they did

not see, (Matthew 13:14.) But as it was a general admonition, it ought also to be of

advantage to us, by informing us that the sacrifice by which we are redeemed was

of as much importance as if the sun had fallen from heaven, or if the whole fabric of

the world had fallen to pieces; for this will excite in us deeper horror at our sins.

As to the opinion entertained by some who make this eclipse of the sun extend

to every quarter of the world, I do not consider it to be probable. For though it was

related by one or two authors, still the history of those times attracted so much

attention, that it was impossible for so remarkable a miracle to be passed over in

silence by many other authors, who have described minutely events which were not

so worthy of being recorded. Besides, if the eclipse had been universal throughout

the world, it would have been regarded as natural, and would more easily have

escaped the notice of men. 1612 But when the sun was shining elsewhere, it was a

more striking miracle that Judea was covered with darkness.

46. And about the ninth hour Jesus cried. Though in the cry which Christ uttered

a power more than human was manifested, yet it was unquestionably drawn from

him by intensity of sorrow. And certainly this was his chief conflict, and harder than

all the other tortures, that in his anguish he was so far from being soothed by the

assistance or favor of his Father, that he felt himself to be in some measure estranged

from him. For not only did he offer his body as the price of our reconciliation with God,

but. in his soul also he endured the punishments due to us; and thus he became, as

Isaiah speaks, a man of sorrows, (53:3.) Those interpreters are widely mistaken who,

laying aside this part of redemption, attended solely to the outward punishment of

the flesh; for in order that Christ might satisfy for us, 1613 it was necessary that he

should be placed as a guilty person at the judgment-seat of God. Now nothing is

more dreadful than to feel that God, whose wrath is worse than all deaths, is the

Judge. When this temptation was presented to Christ, as if, having God opposed to

him, he were already devoted to destruction, he was seized with horror, which would

have been sufficient to swallow up a hundred times all the men in the world; but by

1611"Leur foreenerie noun, doit blen estonner, et nous faire dresser les cheveux en la teste;" — "their madness ought greatly to astonish us, and to make our hair stand on end."

1612"Plus aisément on l'eust laissé passer sans enquerir la signification;" —"it would more easily have been allowed to pass without inquiring into its meaning."

1613"A fin que Christ fist la satisfaction et le payment pour nous;" — "in order that Christ might make satisfaction and payment for us."

JOHN CALVIN

the amazing power of the Spirit he achieved the victory. Nor is it by hypocrisy, or

by assuming a character, that he complains of having been forsaken by the Father.

Some allege that he employed this language in compliance with the opinion of the

people, but this is an absurd mode of evading the difficulty; for the inward sadness

of his soul was so powerful and violent, that it forced him to break out into a cry. Nor

did the redemption which he accomplished consist solely in what was exhibited to

the eye, (as I stated a little ago,) but having undertaken to be our surety, he resolved

actually to undergo in our room the judgment of God.

But it appear absurd to say that an expression of despair escaped Christ. The

reply is easy. Though the perception of the flesh would have led him to dread de-

struction, still in his heart faith remained firm, by which he beheld the presence of

God, of whose absence he complains. We have explained elsewhere how the Divine

nature gave way to the weakness of the flesh, so far as was necessary for our salva-

tion, that Christ might accomplish all that was required of the Redeemer. We have

likewise pointed out the distinction between the sentiment of nature and the knowl-

edge of faith; and, there ore, the perception of God's estrangement from him, which

Christ had, as suggested by natural feeling, did not hinder him from continuing to

be assured by faith that God was reconciled to him. This is sufficiently evident from

the two clauses of the complaint; for, before stating the temptation, he begins by

saying that he betakes himself to God as his God, and thus by the shield of faith

he courageously expels that appearance of forsaking which presented itself on the

other side. In short, during this fearful torture his faith remained uninjured, so that,

while he complained of being forsaken, he still relied on the aid of God as at hand.

That this expression eminently deserves our attention is evident from the circum-

stance, that the Holy Spirit, in order to engrave it more deeply on the memory of

men, has chosen to relate it in the Syriac language; 1614 for this has the same effect

as if he made us hear Christ himself repeating the very words which then proceeded

from his mouth. So much the more detestable is the indifference of those who lightly

pass by, as a matter of jesting, the deep sadness and fearful trembling which Christ

endured. No one who considers that Christ undertook the office of Mediator on the

condition of suffering our condemnation, both in his body and in his soul, will think

it strange that he maintained a struggle with the sorrows of death, as if an offended

God had thrown him into a whirlpool of afflictions.

47. He calleth Elijah. Those who consider this as spoken by the soldiers, ignorant

and unskilled in the Syriac language, and unacquainted with the Jewish religion, and

who imagine that the soldiers blundered through a resemblance of the words, are,

in my opinion, mistaken. I do not think it at all probable that they erred through

ignorance, but rather that they deliberately intended to mock Christ, and to turn

his prayer into an occasion of slander. For Satan has no method more effectual for

ruining the salvation of the godly, than by dissuading them from calling on God. For

this reason, he employs his agents to drive off from us, as far as he can, the desire

to pray. Thus he impelled the wicked enemies of Christ basely to turn his prayer into

1614"A voulu qu'il fust escrit et enregistré en langue Syrienne, de la quelle on usoit lors communément au pays;" — "determined that it should be written and recorded in the Syrian language, which was then commonly used in the country."

HARMONY OF THE EVANGELISTS

derision, intending by this stratagem to strip him of his chief armor. And certainly

it is a very grievous temptation, when prayer appears to be so far from yielding

any advantage to us, that God exposes his name to reproaches, instead of lending a

gracious car to our prayers. This ironical language, therefore — or rather this barking

of dogs — amounts to saying that Christ has no access to God, because, by imploring

Elijah, he seeks relief in another quarter. Thus we see that he was tortured on every

hand, in order that, overwhelmed with despair, he might abstain from calling on

God, which was, to abandon salvation. But if the hired brawlers of Antichrist, as

well as wicked men existing in the Church, are now found to pervert basely by their

calumnies what has been properly said by us, let us not wonder that the same thing

should happen to our Head. Yet though they may change God into Elijah, when they

have ridiculed us to their heart's content, God will at length listen to our groanings,

and will show that he vindicates his glory, and punishes base falsehood.

48. And immediately one ran. As Christ had once refused to drink, it may be

conjectured with probability, that it was repeatedly offered to him for the sake of

annoyance; though it is also not improbable that the vinegar was held out to him in

a cup before he was raised aloft, and that a sponge was afterwards applied to his

mouth, while he was hanging on the cross.

Mark 15:36. Saying, Let him alone, let us see if Elijah will come to save him.

Mark relates these words as having been spoken by the soldier, while holding out

the vinegar; but Matthew tells us that others used the same language. There is no

inconsistency here, however; for it is probable that the jeering was begun by one

person, but was eagerly seized by others, and loudly uttered by the multitude. The

phrase, let him alone, appears to have implied not restraint, but ridicule; accordingly,

the person who first mocked Christ, ironically addressing his companions, says, Let

us see if Elijah will come. Others quickly followed, and every one sung the same song

to his next neighbor, as usually happens with men who are agreed about any course.

Nor is it of any importance to inquire if it was in the singular or plural number; for in

either case the meaning is the same, the word being used in place of an interjection,

as if they had said, Hush! Hush!

Matthew 27:50. Jesus having again cried with a loud voice. Luke, who makes

no mention of the former complaint, repeats the words of this second cry, which

Matthew and Mark leave out. He says that Jesus cried, Father, into thy hands I com-

mit my spirit; by which he declared that, though he was fiercely attacked by violent

temptations, still his faith was unshaken, and always kept its ground unvanquished.

For there could not have been a more splendid triumph than when Christ boldly ex-

presses his assurance that God is the faithful guardian of his soul, which all imagined

to be lost. But instead of speaking to the deaf, he betook himself directly to God,

and committed to his bosom the assurance of his confidence. He wished, indeed,

that men should hear what he said; but though it might be of no avail to men, he was

satisfied with having God alone as his witness. And certainly there is not a stronger

or more decided testimony of faith than when a pious man—perceiving himself at-

tacked on every hand:, so that he finds no consolation on the part of men—despises

the madness of the whole world, discharges his sorrows and cares into the bosom of

JOHN CALVIN

God, and rests in the hope of his promises.

Though this form of prayer appears to be borrowed from Psalm 31:5, yet I have no

doubt that he applied it to his immediate object, according to present circumstances;

as if he had said, "I see, indeed, O Father, that by the universal voice I am destined

to destruction, and that my soul is, so to speak, hurried to and fro; but though,

according to the flesh, I perceive no assistance in thee, yet this will not hinder me

from committing my spirit into thy hands, and calmly relying on the hidden safeguard

of thy goodness." Yet it ought to be observed, that David, in the passage which I have

quoted, not only prayed that his soul, received by the hand of God, might continue

to be safe and happy after death, but committed his life to the Lord, that, guarded by

his protection, he might prosper both in life and in death. He saw himself continually

besieged by many deaths; nothing, therefore, remained but to commit himself to the

invincible protection of God. Having made God the guardian of his soul, he rejoices

that it is safe from all danger; and, at the same time, prepares to meet death with

confidence, whenever it shall please God, because the Lord guards the souls of his

people even in death. No as the former was taken away from Christ, to commit his

soul to be protected by the Father during the frail condition of the earthly life, he

hastens cheerfully to death, and desires to be preserved beyond the world; for the

chief reason why God receives our souls into his keeping is, that our faith may rise

beyond this transitory life.

Let us now remember that it was not in reference to himself alone that Christ

committed his soul to the Father, but that he included, as it were, in one bundle

all the souls of those who believe in him, that they may be preserved along with

his own; and not only so, but by this prayer he obtained authority to save all souls,

so that not only does the heavenly Father, for his sake, deign to take them into his

custody, but, giving up the authority into his hands, commits them to him to be

protected. And therefore Stephen also, when dying, resigns his soul into his hands,

saying, Lord Jesus, receive my spirit, (Acts 7:59.) Every one who, when he comes to

die, following this example, shall believe in Christ, will not breathe his soul at random

into the air, but will resort to a faithful guardian, who keeps in safety whatever has

been delivered to him by the Father.

The cry shows also the intensity of the feeling; for there can be no doubt that

Christ, out of the sharpness of the temptations by which he was beset, not without a

painful and strenuous effort, broke out into this cry. And yet he likewise intended, by

this loud and piercing exclamation, to assure us that his soul would be safe and unin-

jured by death, in order that we, supported by the same confidence, may cheerfully

depart from the frail hovel of our flesh.

51. And, lo, the veil of the temple was rent. When Luke blends the rending of the

veil with the eclipse of the sun, he inverts the order; for the Evangelists, as we have

frequently seen, are not careful to mark every hour with exactness. Nor was it proper

that the veil should be rent, until the sacrifice of expiation had been completed; for

then Christ, the true and everlasting Priest, having abolished the figures of the law,

opened up for us by his blood the way to the heavenly sanctuary, that we may no

longer stand at a distance within the porch, but may freely advance into the presence

HARMONY OF THE EVANGELISTS

of God. For so long as the shadowy worship lasted, 1615 a veil was hung up before

the earthly sanctuary, in order to keep the people not only from entering but from

seeing it, (Exodus 26:33; 2 Chronicles 3:14.) Now Christ, by

blotting out the handwriting which was opposed to us,

(Colossians 2:14,)

removed every obstruction, that, relying on him as Mediator, we may all be a royal

priesthood, (1 Peter 2:9.) Thus the rending of the veil was not only an abrogation of

the ceremonies which existed under the law, but was, in some respects, an opening

of heaven, that God may now invite the members of his Son to approach him with

familiarity.

Meanwhile, the Jews were informed that the period of abolishing outward sacri-

fices had arrived, and that the ancient priesthood would be of no farther use; that

though the building of the temple was left standing, it would not be necessary to

worship God there after the ancient custom; but that since the substance and truth

of the shadows had been fulfilled, the figures of the law were changed into spirit. For

though Christ offered a visible sacrifice, yet, as the Apostle tells us (Hebrews 9:14) it

must be viewed spiritually, that we may enjoy its value and its fruit. But it was of no

advantage to those wretched men that the outward sanctuary was laid bare by the

rending of the veil, because the inward veil of unbelief, which was in their hearts, 1616 hindered them from beholding the saving light.

And the earth trembled, and the rocks were split. What Matthew adds about the

earthquake and the splitting oft he rocks, I think it probable, took place at the same

time. In this way not only did the earth bear the testimony to its Creator, but it

was even called as a witness against the hard-heartedness of a perverse nation;

for it showed how monstrous that obstinacy must have been on which neither the

earthquake nor the splitting of the rocks made any impression.

52 And graves were opened. This was also a striking miracle, by which God

declared that his Son entered into the prison of death, not to continue to be shut

up there, but to bring out all who were held captive. For at the very time when the

despicable weakness of the flesh was beheld in the person of Christ, the magnificent

and divine energy of his death penetrated even to hell. This is the reason why, when

he was about to be shut up in a sepulcher, other sepulchers were opened by him.

Yet it is doubtful if this opening of the graves took place before his resurrection;

for, in my opinion, the resurrection of the saints, which is mentioned immediately

afterwards, was subsequent to the resurrection of Christ. There is no probability in

the conjecture of some commentators that, after having received life and breath,

they remained three days concealed in their graves. I think it more probable that,

when Christ died, the graves were immediately opened: and that, when he rose,

some of the godly, having received life, went out of their graves, and were seen

in the city. For Christ is called the first-born from the dead, (Colossians 1:18,) and

the first-fruits of those who rise, (1 Corinthians 15:20,) because by his death he

commenced, and by his resurrection he completed, a new life; not that, when he

1615"Cependant que le service, qui avoit les ombres de la Loy, a duré;" — "so long as the service, which contained the shadows of the Law, lasted."

1616"Qui estoit en leurs cœurs."

JOHN CALVIN

died, the dead were immediately raised, but because his death was the source and

commencement of life. This reason, therefore, is fully applicable, since the opening

of the graves was the presage of a new life, that the fruit or result appeared three

days afterwards, because Christ, in rising from the dead, brought others along with

him out of their graves as his companions. Now by this sign it was made evident,

that he neither died nor rose again in a private capacity, but in order to shed the

odor of life on all believers.

But here a question arises. Why did God determine that only some should arise,

since a participation in the resurrection of Christ belongs equally to all believers? I

reply: As the time was not fully come when the whole body of the Church should

be gathered to its Head, he exhibited in a few persons an instance of the new life

which all ought to expect. For we know that Christ was received into heaven on the

condition that the life of his members should still be hid, (Colossians 3:3,) until it

should be manifested by his coming. But in order that the minds of believers might

be more quickly raised to hope, it was advantageous that the resurrection, which

was to be common to all of them, should be tasted by a few.

Another and more difficult question is, What became of those saints afterwards?

For it would appear to be absurd to suppose that, after having been once admitted

by Christ to the participation of a new life, they again returned to dust. But as this

question cannot be easily or quickly answered, so it is not necessary to give ourselves

much uneasiness about a matter which is not necessary to be known. That they

continued long to converse with men is not probable; for it was only necessary that

they should be seen for a short time, that in them, as in a mirror or resemblance, the

power of Christ might plainly appear. As God intended, by their persons, to confirm

the hope of the heavenly life among those who were then alive, there would be no

absurdity in saying that, after having performed this office, they again rested in their

graves. But it is more probable that the life which they received was not afterwards

taken from them; for if it had been a mortal life, it would not have been a proof of a

perfect resurrection. Now, though the whole world will rise again, and though Christ

will raise up the wicked to judgment, as well as believers to salvation, yet as it was

especially for the benefit of his Church that he rose again, so it was proper that he

should bestow on none but saints the distinguished honor of rising along with him.

53. And went into the holy city. When Matthew bestows on Jerusalem the honor-

able designation of the holy city, he does not intend to applaud the character of its

inhabitants, for we know that it was at that time full of all pollution and wickedness,

so that it was rather a den of robbers, (Jeremiah 7:11.) But as it had been chosen

by God, its holiness, which was founded on God's adoption, could not be effaced by

any corruptions of men, till its rejection was openly declared. Or, to express it more

briefly, on the part of man it was profane, and on the part of God it was holy, till the

destruction or pollution of the temple, which happened not long after the crucifixion

of Christ.

54. Now the centurion. As Luke mentions the lamentation of the people, the

centurion and his soldiers were not the only persons who acknowledged Christ to be

the Son of God; but the Evangelists mention this circumstance respecting him for the

HARMONY OF THE EVANGELISTS

purpose of heightening their description: for it is wonderful that an irreligious man,

who had not been instructed in the Law, and was ignorant of true religion, should

form so correct a judgment from the signs which he beheld. This comparison tends

powerfully to condemn the stupidity of the city; for it was an evidence of shocking

madness, that when the fabric of the world shook and trembled, none of the Jews

were affected by it except the despised rabble. And yet, amidst such gross blindness,

God did not permit the testimonies which he gave respecting his Son to be buried in

silence. Not only, therefore, did true religion open the eyes of devout worshippers of

God to perceive that from heaven God was magnifying the glory of Christ, but natural

understanding compelled foreigners, and even soldiers, to confess what they had not

learned either from the law or from any instructor.

When Mark says that the centurion spoke thus, because Christ, when he had

uttered a loud voice, expired, some commentators think that he intends to point out

the unwonted strength which remained unimpaired till death; and certainly, as the

body of Christ was almost exhausted of blood, it could not happen, in the ordinary

course of things, that the sides and the lungs should retain sufficient rigor for uttering

so loud a cry. Yet I rather think that the centurion intended to applaud the unshaken

perseverance of Christ in calling on the name of God. Nor was it merely the cry

of Christ that led the centurion to think so highly of him, but this confession was

extorted from him by perceiving that his extraordinary strength harmonized with

heavenly miracles.

The words, he feared God, 1617 must not be so explained as if he had fully re-

pented. 1618 It was only a sudden and transitory impulse, as it frequently happens,

that men who are thoughtless and devoted to the world are struck with the fear of

God, when he makes an alarming display of his power; but as they have no living

root, indifference quickly follows, and puts an end to that feeling. The centurion had

not undergone such a change as to dedicate himself to God for the remainder of his

life, but was only for a moment the herald of the divinity of Christ.

When Luke represents him as saying no more than certainly this was a righteous

man, the meaning is the same as if he had plainly said that he was the Son of God,

as it is expressed by the other two Evangelists. For it had been universally reported

that Christ was put to death, because he declared himself to be the Son of God. Now

when the centurion bestows on him the praise of righteousness, and pronounces

him to be innocent, he likewise acknowledges him to be the Son of God; not that

he understood distinctly how Christ was begotten by God the Father, but because

he entertains no doubt that there is some divinity in him, and, convinced by proofs,

holds it to be certain that Christ was not an ordinary man, but had been raised up

by God.

As to the multitudes, by striving their breasts, they expressed the dread of pun-

ishment for a public crime, because they felt that public guilt had been contracted

1617"Quand il est dit qu'il craignit Dieu;" — "when it is said that he feared God." Calvin does not quote in this instance the exact words of Scripture. Of the centurion and those who were with him, Matthew says, ({ἐφοζήθησαν} {σφόδρα},) they were greatly terrified; and of the centurion Luke says,

({ἐδόξασε} {τὸν} {Θεόν},) he glorified God.—Ed.

1618"Il ne faut pas entendre qu'il ait esté entierement converti;" — "we must not understand them to mean that he was fully converted."

JOHN CALVIN

by an unjust and shocking murder. 1619 But as they went no farther, their lamen-

tation was of no avail, unless, perhaps, in some persons it was the commencement

or preparation of true repentance. And since nothing more is described to us than

the lamentation which God drew from them to the glory of his Son, let us learn by

this example, that it is of little importance, or of no importance at all, if a man is

struck with terror, when he sees before his eyes the power of God, until, after the

astonishment has been abated, the fear of God remains calmly in his heart.

55. And there were also many women there. I consider this to have been added

in order to inform us that, while the disciples had fled and were scattered in ev-

ery direction, still some of their company were retained by the Lord as witnesses.

Now though the Apostle John did not depart from the cross, yet no mention is made

of him; but praise is bestowed on the women alone, who accompanied Christ till

death, because their extraordinary attachment to their Master was the more strik-

ingly displayed, when the men fled trembling. For they must have been endued

with extraordinary strength of attachment, since, though they could render him no

service, they did not cease to treat him with reverence, even when exposed to the

lowest disgrace. And yet we learn fromLuke that all the men had not fled; for he

says that all his acquaintances stood at a distance. But not without reason do the

Evangelists bestow the chief praise on the women, for they deserved the preference

above the men. In my opinion, the implied contrast suggests a severe reproof of

the apostles. I speak of the great body of them; for since only one remained, the

three Evangelists, as I mentioned a little ago, take no notice of him. It was in the

highest degree disgraceful to chosen witnesses to withdraw from that spectacle on

which depended the salvation of the world. Accordingly, when they afterwards pro-

claimed the gospel, they must have borrowed from women the chief portion of the

history. But if a remedy had not been miraculously prepared by Providence against

a great evil, they would have deprived themselves, and us along with them, of the

knowledge of redemption.

At first sight, we might think that the testimony of the women does not possess

equal authority; but if we duly consider by what power of the Spirit they were sup-

ported against that temptation, we shall find that there is no reason why our faith

should waver, since it rests on God, who is the real Author of their testimony. 1620 Yet

let us observe, that it proceeded from the inconceivable goodness of God, that even

to us should come that gospel which speaks of the expiation by which God has been

reconciled to us. For during the general desertion of those who ought to have run

before others, God encouraged some, out of the midst of the flock, who, recovering

from the alarm, should be witnesses to us of that history, without the belief of which

we cannot be saved. Of the women themselves, we shall presently have another

opportunity of saying something. At present, it may be sufficient to take a passing

notice of one point, that their eagerness for instruction led them to withdraw from

1619"Elles ont lamenté, craignans que malheur n'adveint sur tout le pays pour punition de ce qu'ils avoyent tous consenti à la condamnation et mort inique de Christ." — "They lamented, fearing that something unhappy would befall their country, as a punishment for their having all consented to the condemnation and unjust death of Christ."

1620"Qui est à la verité l'Autheur de ce tesmoignage des femmes;" — "who is in reality the Author of this testimony of the women."

HARMONY OF THE EVANGELISTS

their country, and constantly to learn from the lips of Christ, and that they spared

neither toil nor money, provided that they might enjoy his saving doctrine.

Matthew 27:57-61; Mark 15:42-47; Luke 23:50-56

MATTHEW 27:57-61; MARK 15:42-47;

LUKE 23:50-56

Matthew 27:57-61

Mark 15:42-47

Luke 23:50-56

57. And when the evening was come, there came a rich man from Arimathea,

named Joseph, who himself was a disciple of Jesus. 58. He went to Pilate, and

requested the body of Jesus; then Pilate commanded the body to be delivered. 59.

And Joseph, having received the body, wrapped it in a clean linen cloth. 60. And laid

it in his own new tomb, which he had hewn out in the rock, and having rolled a great

stone to the door of the tomb, he departed. 61. And Mary Magdalene and the other

Mary were there, sitting opposite to the sepulcher.

42. And when it was now evening, (because it was the preparation, 1621 which

goes before the Sabbath,) 43. Joseph of Arimathea, an honorable counselor, who

was also himself waiting for the kingdom of God, came and boldly went in to Pilate,

and asked the body of Jesus. 44. And Pilate wondered if he were already dead; and

having called to him the centurion, he asked him if he had been long dead. 45. And

having ascertained it from the centurion, he gave the body to Joseph. 46. And he,

having brought a linen cloth, took him down (from the cross, 1622 ) and wrapped him

in the linen cloth, and laid him in the tomb which had been hewn out of the rock;

and rolled a stone to the door of the tomb. 47. And Mary Magdalene, and Mary the

mother of Joses, saw where he was laid.

50. And, lo, a man named Joseph, a counselor, a good and righteous man, 51.

Who had not consented to their decision, and to their deed; a native of Arimathea,

a city of the Jews, who also himself waited for the kingdom of God. 52. He came to

Pilate, and requested the body of Jesus. 53. And he took him down, and wrapped

him in a linen cloth, and laid him in a tomb which had been hewn out in the rock, in

which no man had ever been laid. 54. And it was the day of the preparation, and the

1621"Le jour de la preparation:" — "the day of the preparation." 1622"De la croix."

HARMONY OF THE EVANGELISTS

Sabbath was approaching. 55. And the women who had come with him from Galilee

followed, and saw the tomb, and how the body was laid. 56. And they returned,

and prepared spices and ointments, and rested on the Sabbath, according to the

commandment.

The burial of Christ is now added, as an intermediate transition from the ignominy

of the cross to the glory of the resurrection. True, indeed, God determined, for an-

other reason, that Christ should be buried, that it might be more fully attested that

he suffered real death on our account. But yet it ought to be regarded as the princi-

pal design, that in this manner the cursing, which he had endured for a short time,

began to be removed; for his body was not thrown into a ditch in the ordinary way,

but honorably laid in a hewn sepulcher. Although at that time the weakness of the

flesh was still visible, and the divine power of the Spirit was not clearly seen before

his resurrection; yet God determined by this, as a sort of preparation, to shadow

out what he was shortly afterwards to do, that he might exalt gloriously above the

heavens his Son, the conqueror of death.

Matthew 27:57. And when the evening was come. Let it be understood that

Joseph did not come in the dusk of the evening, but before sunset, that he might per-

form this office of kindness to his Master, without violating the Sabbath; for the Sab-

bath commenced in the evening, and therefore it was necessary that Christ should

be laid in the grave before night came on. Now from the time that Christ died until

the Sabbath began to be observed, there were three free days. And though John

does not mention Joseph only, but joins Nicodemus as his companion, (19:39;) yet

as he alone undertook the business at first, and as Nicodemus did no more than fol-

low and join him, the three: Evangelists satisfied themselves with relating in a brief

narrative what was done by Joseph alone.

Now though this affection of Joseph deserved uncommon praise, still we ought

first to consider the providence of God, in subduing a man of high and honorable

rank among his countrymen, to wipe away the reproach of the cross by the honor

of burial. And, indeed, as he exposed himself to the dislike and hatred of the whole

nation, and to great dangers, there can be no doubt that this singular courage arose

from a secret movement of the Spirit; for though he had formerly been one of Christ's

disciples, yet he had never ventured to make a frank and open profession of his faith.

When the death of Christ now presents to him a spectacle full of despair, and fitted to

break the strongest minds, how comes he suddenly to acquire such noble courage

that, amidst the greatest terrors, he feels no dread, and hesitates not to advance

farther than he had ever done, when all was in peace? Let us know then that, when

the Son of God was buried by the hand of Joseph, it was the work of God.

To the same purpose must also be referred the circumstances which are here

detailed. Joseph's piety and integrity of life are commended, that in the servant

of God we may learn to recognize the work of God. The Evangelists relate that he

was rich, in order to inform us that his amazing magnanimity of mind enabled him

to rise superior to the obstruction which would otherwise have compelled him to

retire. For rich men, being naturally proud, find nothing more difficult than to expose

themselves voluntarily to the contempt of the people. Now we know how mean and

JOHN CALVIN

disgraceful an act it was to receive from the hand of the executioner the body of

a crucified man. Besides, as men devoted to riches are wont to avoid everything

fitted to excite prejudice, the more eminent he was for wealth, the more cautious

and timid he would have been, unless a holy boldness 1623 had been imparted to him

from heaven. The dignity of his rank is likewise mentioned, that he was a counselor,

or senator, that in this respect also the power of God may be displayed; for it was not

one of the lowest of the people that was employed to bury the body of Christ in haste

and in concealment, but from a high rank of honor he was raised up to discharge this

office. For the less credible it was that such an office of kindness should be performed

towards Christ, the more clearly did it appear that the whole of this transaction was

regulated by the purpose and hand of God.

We are taught by this example, that the rich are so far from being excusable,

when they deprive Christ of the honor due to him: that they must be held to be

doubly criminal, for turning into obstructions those circumstances which ought to

have been excitements to activity. It is too frequent and customary, I acknowledge,

for those who think themselves superior to others, to withdraw from the yoke, and

to become soft and effeminate through excessive timidity and solicitude about their

affairs. But we ought to view it in a totally different light; for if riches and honors

do not aid us in the worship of God, we utterly abuse them. The present occurrence

shows how easy it is for God to correct wicked fears by hindering us from doing our

duty; since formerly Joseph did not venture to make an open profession of being a

disciple of Christ, when matters were doubtful, but now, when the rage of enemies

is at its height, and when their cruelty abounds, he gathers courage, and does not

hesitate to incur manifest danger. We see then how the Lord in a moment forms the

hearts to new feelings, and raises up by a spirit of fortitude those who had previously

fainted. But if, through a holy desire to honor Christ, Joseph assumed such courage,

while Christ was hanging on the cross, woe to our slothfulness, 1624 if, now that he

has risen from the dead, an equal zeal, at least, to glorify him do not burn in our

hearts.

Mark 15:43, and Luke 23:51. Who also himself was waiting for the kingdom of

God. The highest commendation bestowed on Joseph is, that he waited for the king-

dom of God. He is likewise praised, no doubt, for righteousness, but this waiting for

the kingdom of God was the root and source of his righteousness. By the kingdom of

God, we must understand the renovation promised through Christ; for the perfection

of order which, the prophets had every where promised, would exist at the coming

of Christ, cannot exist, unless God assembles under his government those men who

had gone astray. It is therefore pointed out in commendation of Joseph's piety, that,

during the disorder which then prevailed, he cherished the hope of that redemption

which God had promised. Hence, too, arises the fear of God, and the desire of ho-

liness and uprightness; for it is impossible for any one to dedicated himself to God,

unless he expects that God will be his deliverer.

Yet let us observe, that while salvation through Christ was promised indiscrimi-

1623"Une saincte hardiesse." 1624"Mandite soit nostre lascheté;" — "accursed be our sloth."

HARMONY OF THE EVANGELISTS

nately to all the Jews, and while the promise of it was common to them all, it is only

of a very few that the Holy Spirit testifies what we are here told of Joseph. Hence

it is evident, that nearly the whole of the people had buried in base forgetfulness

the inestimable grace of God. All of them, indeed, had on their lips the language of

boasting in reference to the coming of Christ, which was approaching; but few had

the covenant of God fixed in their minds, so as to rise by faith to spiritual renova-

tion. That was indeed an awful insensibility; and therefore we need not wonder if

pure religion fell into decay, when the faith of salvation was extinguished. Would to

God that a similar corruption did not prevail in this unhappy age! Christ once ap-

peared as a Redeemer to the Jews and to the whole world, as had been declared in

the predictions of the prophets. He set up the kingdom of God, by restoring affairs

from confusion and disorder to a regular and proper condition. He has assigned to

us a period of warfare, to exercise our patience till he come again from heaven to

complete his reign which he has commenced. How many are there who aspire to

this hope, even in a moderate degree? Do not almost all cleave to the earth, as if

there had been no promise of a resurrection? But while the greater part of men, for-

getful of their end, fall off on all sides, let us remember that it is a virtue peculiar to

believers, to seek the things which are above, (Colossians 3:1;) and especially since

the grace of God has shone upon us through the Gospel,

teaching us, that, denying ungodliness and worldly lusts, we should live soberly,

justly, and piously, in the present world, looking for the blessed hope and manifes-

tation of the glory of the great God,

(Titus 2:11-13.)

Matthew 27:59. And having taken the body. The three Evangelists glance briefly

at the burial; and therefore they say nothing about the aromatic ointments which

John alone mentions, (19:39) only they relate that Joseph purchased a clean linen

cloth; from which we infer, that Christ was honorably buried. And, indeed, there

could be no doubt that a rich man, when he gave up his sepulcher to our Lord,

made provision also, in other respects, for suitable magnificence and splendor. And

this, too, was brought about by the secret providence of God, rather than by the

premeditated design of men, that a new sepulcher, in which no man had ever yet

been laid, was obtained by our Lord, who is the first-born from the dead, (Colossians

1:18,) and the first-fruits of them that rise, (1 Corinthians 15:20.) God intended,

therefore, by this Mark to distinguish his Son from the remainder of the human race,

and to point out by the sepulcher itself his newness of life.

61. And Mary Magdalene, and the other Mary, were there. Matthew and Mark

relate only that the women looked at what was done, and marked the place where

the body was laid. But Luke states, at the same time, their resolution, which was,

that they returned to the city, and prepared spices and ointments, that two days

afterwards they might render due honor to the burial. Hence we learn that their

minds were filled with a better odor, which the Lord breathed into his death, that he

might bring them to his grave, and exalt them higher.

Matthew 27:62-66

MATTHEW 27:62-66

Matthew 27:62-66

62. And the next day, which is after the preparation, 1625 the chief priests and

Pharisees came to Pilate, 63. Saying, Sir, we remember that that impostor said,

while he was still alive, After three days I shall rise again. 64. Command, therefore,

that the sepulcher be made secure till the third day, lest perhaps his disciples come

by night to steal him, and say to the people, He is risen from the dead; and the last

error shall be worse than the first. 65. Pilate saith to them, You have a guard; go,

make it as secure as you can. 66. And they went and made the sepulcher secures

sealing the stone, and posting guards.

Matthew 27:62. And the next day. In this narrative Matthew did not so much

intend to show with what determined rage the scribes and priests pursued Christ,

as to exhibit to us, as in a mirror, the amazing providence of God in proving the

resurrection of his Son. Cunning men, practiced at least in fraud and treachery,

plot among themselves, and contrive a method by which they may extinguish the

memory of a dead man; for they see that they have gained nothing, if they do not

destroy the certainty of the resurrection. But while they are attempting to do this,

they appear rather as if they had expressly intended to bring it forth to the light,

that it might be known. The resurrection of Christ would undoubtedly have been

less manifest, or, at least, they would have had more plausible grounds for denying

it, if they had not taken pains to station witnesses at the sepulcher. We see then

how the Lord not only disappointeth the crafty, (Job 5:12,) but employs even their

own schemes as snares for holding them fast, that he may draw and compel them

to render obedience to him. The enemies of Christ were indeed unworthy of having

his resurrection made known to them; but it was proper that their insolence should

be exposed, and every occasion of slander taken away from them, and that even

their consciences should be convinced, so that they might not be held excusable

for ignorance. Yet let us observe that God, as if he had hired them for the purpose,

employed their services for rendering the glory of Christ more illustrious, because

1625"Qui est apres preparation du Sabbath;" — "which is after the preparation of the Sabbath."

HARMONY OF THE EVANGELISTS

no plausible ground for lying, in order to deny it, was left to them when they found

the grave empty; not that they desisted from their wicked rage, but with all persons

of correct and sober judgment it was a sufficient testimony that Christ was risen,

since his body, which had been placed in a grave, and protected by guards who

surrounded it on all sides, was not to be found.

63. We remember that that impostor said. This thought was suggested to them

by divine inspiration, not only that the Lord might execute upon them just vengeance

for their wickedness, (as he always punishes bad consciences by secret torments,)

but chiefly in order to restrain their unholy tongues. Yet we again perceive what

insensibility seizes on wicked men, when they are bewitched by Satan. They go so

far as to call him an impostor, whose divine power and glory were lately manifested

by so many miracles. This certainly was not to defy the clouds, but to spit in the face

of God, so to speak, by ridiculing the brightness of the sun. Such examples show

us that we ought, with pious and modest thoughtfulness, to direct our attention

early to the glory of God when it is presented to our view, that our hardness of

heart may not lead us to brutal and dreadful blindness. Now though it may appear

strange and absurd for wicked men to indulge in such wicked mockery over Christ

when dead, that our minds may not be rendered uneasy by this licentiousness, we

ought always to consider wisely the purpose to which the Lord turns it. Wicked men

imagine that they will overwhelm the whole of the doctrine of Christ, together with

his miracles, by that single blasphemy, which they haughtily vomit out; but God

employs no other persons than themselves for vindicating his Son from all blame of

imposture. Whenever these wicked men shall labor to overturn everything by their

calumnies, and shall launch out into unmeasured slander, let us wait with composure

and tranquillity of mind until God bring light out of darkness.

65. You have a guard. By these words, Pilate means that he grants their request

by permitting them to post soldiers to keep watch. This, permission bound them

more firmly, so that they could not escape by any evasion; for though they were not

ashamed to break out against Christ after his resurrection, yet with Pilate's signet

they as truly shut their own mouths as they shut up the sepulcher.

Matthew 28:1-7; Mark 16:1-7; Luke 24:1-8

MATTHEW 28:1-7; MARK 16:1-7; LUKE 24:1-8

Matthew 28:1-7

Mark 16:1-7

Luke 24:1-8

1. Now in the evening of the Sabbaths, 1626 which began to dawn towards the first

of the Sabbaths, came Mary Magdalene, and the other Mary, to see the sepulcher.

2. And lo, there was a great earthquake; for the angel of the Lord came down from

heaven, and approached, and rolled away the stone from the door, and sat upon it.

3. And his countenance was like lightning, and his raiment was white as snow. 4.

And through fear of him the guards trembled, and became as dead men. 5. But the

angel answering, said to the women, Fear not; for I know that you seek Jesus, who

was crucified. 6. He is not here; for he is risen, as he said. Come, see the place

where the Lord lay: 7. And go quickly, and tell his disciples that he is risen from the

dead; and, lo, he goeth before you into Galilee; there shall you see him: lo, I have

told you.

1. And when the Sabbath was past, Mary Magdalene, and Mary, the wife of James,

and Salome, bought spices to come and anoint him. 2. And very early in the morning

of the first day of the Sabaths, 1627 They come to the tomb at the rising of the sun. 1628 3. And they said among themselves, Who shall roll away the stone for us from

the door of the tomb? 4. And having looked, they saw that the stone was rolled

away; for it was very great. 5. And entering the tomb, they saw a young man sitting

on the right side, clothed in a white robe; and they were afraid. 6. But he saith to

them, Be not terrified: you seek Jesus of Nazareth, who was crucified; he is risen, he

is not here: lo, the place where they laid him. 7. But go away, tell his disciples and

Peter, that he goeth before you into Galilee; there shall you see him, as he said to

you.

1626"Ou, au bout du Sabbaths, comme le jour apparoissoit pour luire pour le premier de la semaine;" — "or, at the end of the Sabbath, as the day began to dawn for the first of the week."

1627"Le premier des Sabbaths; ou, jour de la semaine;"—the first of the Sabbaths, or day of the week."

1628"Le soleil estant ja levé; ou, commençant à se lever, ou, n'estant encore levé;" — "the sun having already risen; or beginning to rise, or not having yet risen."

HARMONY OF THE EVANGELISTS

1. And on the first day of the Sabbaths, very early in the morning, they came to

the tomb, carrying the spices which they had prepared, and some women with them.

2. And they found the stone rolled away from the tomb. 3. And having entered,

they found not the body of the Lord Jesus. 4. And it happened, while they were in

consternation on this account, lo, two men stood near them in shining garments. 5.

And when the women were terrified, and bowed their face to the earth, they said to

them, Why do you seek the living among the dead? 6. He is not here, but is risen:

remember how he told you, while he was still in Galilee, 7. Saying, that the Son of

man must be delivered into the hands of the wicked men, and be crucified and rise

again on the third day. 8. And they remembered his words.

We now come to the closing scene of our redemption. For the lively assurance of

our reconciliation with God arises from Christ having come from hell as the conqueror

of death, in order to show that he had the power of a new life at his disposal. Justly,

therefore, does Paul say that there will be no gospel, and that the hope of salvation

will be vain and fruitless, unless we believe that Christ is risen from the dead, (1

Corinthians 15:14.) For then did Christ obtain righteousness for us, and open up our

entrance into heaven; and, in short, then was our adoption ratified, when Christ,

by rising from the dead, exerted the power of his Spirit, and proved himself to be

the Son of God. No though he manifested his resurrection in a different manner

from what the sense of our flesh would have desired, still the method of which he

approved ought to be regarded by us also as the best. he went out of the grave

without a witness, that the emptiness of the place might be the earliest indication;

next, he chose to have it announced to the women by the angels that he was alive;

and shortly afterwards he appeared to the women, and, finally, to the apostles, and

on various occasions.

Thus he gradually brought his followers, according to their capacity, to a larger

measure of knowledge. He began with the women, and not only presented himself

to be seen by them, but even gave them a commission to announce the gospel to

the apostles, so as to become their instructors. This was intended, first, to chastise

the indifference of the apostles, who were like persons half-dead with fear, while the

women ran with alacrity to the sepulcher, and likewise obtained no ordinary reward.

For though their design to anoint Christ, as if Ire were still dead, was not free from

blame, still he forgave their weakness, and bestowed on them distinguished honor,

by taking away from men the apostolic office, and committing it to them for a short

time. In this manner also he exhibited an instance of what Paul tells us, that he

chooses those things which are foolish and weak in the world to abase the loftiness

of the flesh. And never shall we be duly prepared to learn this article of our faith

in any other manner than by laying aside all pride, and submitting to receive the

testimony of the women. Not that our faith ought to be confined within such narrow

limits, but because the Lord, in order to make trial of our faith, determines that we

shall become fools, before he admits us to a more ample knowledge of his mysteries.

So far as regards the narrative, Matthew says only that the two Marys came to see

the sepulcher; Mark adds a third, Salome, and says that they bought spices to anoint

the body; and from Luke we infer, that not two or three only, but many women came.

JOHN CALVIN

But we know that it is customary with the sacred writers, when speaking of a great

number, to name but a few of them. It may also be conjectured with probability,

that Mary Magdalene, with another companion—whether she was sent before, or

ran forward of her own accord arrived at the grave before the rest of the women.

And this appears to be conveyed by the words of Matthew, that those two women

came for the purpose of seeing; for without seeing Christ:, they had no means of

anointing him. He says nothing, in the meantime, about the purpose which they had

formed of doing honor to him; for the principal object which he had in view was, to

testify of the resurrection.

But it may be asked, how could this zeal of the women, which was mixed with

superstition, be acceptable to God? I have no doubt, that the custom of anointing the

dead, which they had borrowed from the Fathers, was applied by them to its proper

object, which was, to draw consolation, amidst the mourning of death, from the hope

of the life to come. I readily acknowledge that they sinned in not immediately raising

their minds to that prediction which they had heard from the lips of their Master,

when he foretold that he would rise again on the third day. 1629 But as they retain

the general principle of the final resurrection, that defect is forgiven, which would

justly have vitiated, as the phrase is, the whole of the action. Thus God frequently

accepts, with fatherly kindness, the works of the saints, which, without pardon, not

only would not have pleased him, but would even have been justly rejected with

shame and punishment. It is, therefore, an astonishing display of the goodness of

Christ, that he kindly and generously presents himself alive to the women, who did

him wrong in seeking him among the dead. Now if he did not permit them to come

in vain to his grave, we may conclude with certainty, that those who now aspire to

him by faith will not be disappointed; for the distance of places does not prevent

believers from enjoying him who fills heaven and earth by the power of his Spirit.

Mark 16:1. And when the Sabbath was past. The meaning is the same as in

Matthew, In the evening, which began to dawn towards the first day of the Sabbaths,

and in Luke, on the first day of the Sabbaths. For while we know that the Jews began

to reckon their day from the commencement of the preceding night, everybody un-

derstands, that when the Sabbath was past, the women resolved among themselves

to visit the sepulcher, so as to come there before the dawn of day. The two Evange-

lists give the name of the first day of the Sabbaths, to that which came first in order

between two Sabbaths. Some of the Latin translators 1630 have rendered it one, and

many have been led into this blunder through ignorance of the Hebrew language; for

though ({)}אחדsometimes means one, and sometimes first, the Evangelists, as in

many other passages, have followed the Hebrew idiom, and used the word {μίαν},

one. 1631 But that no one may be led astray by the ambiguity, I have stated their

meaning more clearly. As to the purchase of the spices, Luke's narrative differs, in

some respects, from the words of Mark; for Luke says that they returned into the

city, and procured spices, and then rested one day, according to the commandment

1629"Quand il avoit predit qu'il ressusciteroit le troisieme jour." 1630"Aucuns En la translation Latine." 1631"Et ont ici mis le mot Grec qui signifie Un;" — "and have put here the Greek word which means One."

HARMONY OF THE EVANGELISTS

of the law before pursuing their journey. But Mark, in introducing into the same part

of the narrative two different events, at—tends less accurately than Luke to the dis-

tinction of dates; for he blends with their setting out on the journey what had been

previously done. In the substance of the fact they perfectly agree, that the women,

after having observed the holy rest, left home during the darkness of the night, that

they might reach the sepulcher about the break of day.

We ought also to recollect what I have formerly suggested, that the custom of

anointing the dead, though it was common, among many heathen nations, was ap-

plied to a lawful use by the Jews alone, to whom it had been handed down by the

Fathers, to confirm them in the faith of the resurrection. For without having this ob-

ject in view, to embalm a dead body, which has no feeling, would be an idle and

empty solace, as we know that the Egyptians bestowed great labor and anxiety on

this point, without looking for any advantage. But by this sacred symbol, God rep-

resented to the Jews the image of life in death, to lead them to expect that out of

putrefaction and dust they would one day acquire new vigor. Now as the resurrec-

tion of Christ, by its quickening vigor, penetrated every sepulcher, so as to breathe

life into the dead, so it abolished those outward ceremonies. For himself, he needed

not those aids, but they were owing to the ignorance of the women, who were not

yet fully aware that he was free from corruption.

3. And they said among themselves. Mark alone expresses this doubt; but as the

other Evangelists relate that the stone was rolled away by the angel, it may easily

be inferred, that they remained in perplexity and doubt as to what they should do,

until the entrance was opened up by the hand of God. But let us learn from this, that

in consequence of having been carried away by their zeal, they came there without

due consideration. They had seen a stone placed before the sepulcher, to hinder

any one from entering. Why did not this occur to them, when they were at home

and at leisure, but because they were seized with such fear and astonishment, that

thought and recollection failed them? But as it is a holy zeal that blinds them, God

does not charge them with this fault.

Matthew 28:2. And, lo, a great earthquake. By many signs the Lord showed the

presence of his glory, that he might more fully prepare the hearts of the holy women

to reverence the mystery. 1632 For since it was not a matter of little consequence to

know that the Son of God had obtained a victory over death, (on which the principal

point of our salvation is founded,) it was necessary to remove all doubts, that the

divine majesty might be openly and manifestly presented to the eyes of the women.

Matthew says, therefore, that there was an earthquake, by which the divine power

which I have mentioned might be perceived. And by this prodigy, it was proper that

the women should be allowed to expect nothing human or earthly, but to raise their

minds to a work of God which was new, and surpassed the expectations of men.

The raiment and the countenance of the angel, too, might be said to be rays by

which the splendor of Godhead was diffused, so as to enable them to perceive that

it was not a mortal man that stood near them, having the face of a man. For though

dazzling light, or the whiteness of snow, is nothing in comparison of the boundless

1632"A Une reverence du mystere."

JOHN CALVIN

glory of God, but rather, if we wish to know him aright, we ought not to imagine to

ourselves any color; yet when he makes known by outward signs that he is present,

he invites us to him, as far as our weakness can endure. Still we ought to know that

the visible signs of his presence are exhibited to us, that our minds may conceive

of him as invisible; and that, under bodily forms, we obtain a taste of his spiritual

essence, that we may seek him spiritually. Yet it cannot be doubted that, together

with outward signs, there was an inward power, which engraved on the hearts of the

women an impression of Deity. For though at first they were struck with amazement,

yet it will appear, from what follows, that they gathered courage, and were gradually

instructed in such a manner, that they perceived the hand of God to be present.

Our three Evangelists, from a desire of brevity, leave out what is more fully related

by John, (20:1-12) which, we know, is not unusual with them. There is also this

difference, that Matthew and Mark mention but one angel, while John and Luke speak

of two. But this apparent contradiction also is easily removed; for we know how

frequently in Scripture instances occur of that figure of speech by which a part is

taken for the whole. There were two angels, therefore, who appeared first to Mary,

and afterwards to her other companions; but as the attention of the women was

chiefly directed to the angel who spoke, Matthew and Mark have satisfied themselves

with relating his message. Besides, when Matthew says that the angel sat on a stone,

there is in his words ({ὕστερον} {πρότερον}), an inversion of the order of events;

or, at least, that order was disregarded by him; for the angel did not immediately

appear, but while the women were held in suspense and anxiety by an event so

strange and astonishing.

4. Through fear the guards trembled. The Lord struck the guards with terror, as

if he had engraved their consciences with a hot iron, so as to constrain them reluc-

tantly to feel his divine power. The terror had, at least, the effect of hindering them

from treating with careless mockery the report of the resurrection which was to be

spread abroad shortly afterwards. For though they were not ashamed of prostituting

their tongues for him, still they were compelled, whether they would or not, to ac-

knowledge inwardly what they wickedly denied before men. Nor can it be doubted

that, when they were at liberty to talk freely among their acquaintances, they frankly

admitted what they dare not openly avow, in consequence of having been gained

over by money.

We must attend to the distinction between the two kinds of terror, between which

Matthew draws a comparison. The soldiers, who were accustomed to tumults, were

terrified, and were so completely overwhelmed by alarm, that they fell down like

men who were almost dead; but no power was exerted to raise them from that con-

dition. A similar terror seized the women; but their minds, which had nearly given

way, were restored by the consolation which immediately followed, so as to begin,

at least, to entertain some better hope. And, certainly, it is proper that the majesty

of God should strike both terror and fear indiscriminately into the godly, as well as

the reprobate, that all flesh may be silent before his face. But when the Lord has

humbled and subdued his elect, he immediately mitigates their dread, that they may

not sink under its oppressive influence; and not only so, but by the sweetness of his

HARMONY OF THE EVANGELISTS

grace heals the wound which he had inflicted. The reprobate, on the other hand,

he either overwhelms by sudden dread, or suffers to languish in slow torments. As

to the soldiers themselves, they were, no doubt, like dead men, but without any

serious impression. Like men in a state of insensibility, they tremble, indeed, for a

moment, but presently forget that they were afraid; not that the remembrance of

their terror was wholly obliterated, but because that lively and powerful apprehen-

sion of the power of God, to which they were compelled to yield, soon passed away

from them. But we ought chiefly to attend to this point, that though they, as well as

the women, were afraid, no medicine was applied to soothe their terror; for to the

women only did the angel say, Fear not. He held out to them a ground of joy and

assurance in the resurrection of Christ. Luke adds a reproof, Why do you seek the

living among the dead? as if the angel pulled their ear, that they might no longer

remain in sluggishness and despair.

7. And go quickly, and tell his disciples. Here God, by the angel, confers extraordi-

nary honor on the women, by enjoining them to proclaim to the apostles themselves

the chief point of our salvation. In Mark's account of it, they are expressly enjoined

to carry this message to Peter; not because he was at that time higher in rank than

the others, but because his crime, which was so disgraceful, needed peculiar con-

solation to assure him that Christ had not cast him off, though he had basely and

wickedly fallen. He had already entered into the sepulcher, and beheld the traces of

the resurrection of Christ; but God denied him the honor, which he shortly afterwards

conferred on the women, of hearing from the lips of the angel that Christ was risen.

And, indeed, the great insensibility under which he still labored is evident from the

fact that he again fled trembling to conceal himself, as if he had seen nothing, while

Mary sat down to weep at the grave. It cannot be doubted, therefore, that she and

her companions, in beholding the angel, obtained the reward of their patience.

And, lo, He goeth before you into Galilee. When the angel sent the disciples into

Galilee, he did so, I think, in order that Christ might make himself known to a great

number of persons; for we know that he had lived a long time in Galilee. He intended

also to give his followers greater liberty, that by the very circumstance of their retire-

ment they might gradually acquire courage. Besides, by being accustomed to the

places, they were aided in recognizing their Master with greater certainty; for it was

proper to adopt every method of confirming them, that nothing might be wanting to

complete the certainty of their faith.

Lo, I have told you. By this manner of speaking the angel earnestly assures them

that what is said is true. He states this, not as from himself, as if he had been the

first to suggest it, but gives his signature to the promise of Christ; and, therefore,

in Mark's account of it, he merely recalls to their remembrance the very words of

Christ. Luke carries out the address still farther, by saying that the disciples were

informed by Christ that he must be crucified, and rise again on the third day. But the

meaning is the same; for along with his resurrection he had foretold his death. He

then adds, —

Luke 24:8. And they remembered his words; by which we are taught that, though

they had made little proficiency in the doctrine of Christ, still it was not lost, but was

JOHN CALVIN

choked up, until in due time it yielded fruit.

Matthew 28:8-10; Mark 16:8-11; Luke 24:9-12

MATTHEW 28:8-10; MARK 16:8-11; LUKE 24:9-12

Matthew 28:8-10

Mark 16:8-11

Luke 24:9-12

8. And they departed quickly from the tomb with fear and great joy, and ran to

inform his disciples. 9. And while they went to inform his disciples, then, lo, Jesus met

them, saying, Hail. 1633 And they approached, and held his feet, and worshipped

him. 10. Then Jesus saith to them, Fear not; go, tell my brethren to go into Galilee;

and there shall they see me.

8. And they went away quickly, and fled from the tomb; for they were seized with

trembling and amazement, and said nothing to any person; for they were afraid. 9.

Now, when Jesus was risen early on the first day of the Sabbath, 1634 he appeared

first to Mary Magdalene, out of whom he had cast seven devils. 10. She went and

told it to those who had been with him, who were mourning and weeping. 11. And

they, when they heard that he was alive, and had been seen by her, did not believe.

9. And returning from the tomb, they told all these things to the eleven, and to

all the rest. 10. Now it was Mary Magdalene and Joanna, and Mary the mother of

James, and others who were with them, that told these things to the apostles. 11.

And their words appeared to them as idle fancies, and they did not believe them.

12. And Peter rose, and ran to the tomb, and stooping down, saw the linen clothes

placed by themselves, and departed, wondering in himself at what had happened.

Matthew 28:8. And they departed quickly. The three Evangelists pass by what

John relates about Mary Magdalene, (20:2,) that she returned into the city before she

had seen the angels, and complained with tears that the body of Christ had been

taken away. Here they mention only the second return to the city, when she, and

other women who accompanied her, told the disciples that Christ was risen; which

they had learned both from the words and testimony of the angel, and from seeing

Christ himself. Now before Christ showed himself, they already ran to the disciples,

1633"Bien vous soit;" — "may it be well with you." 1634"Au premier jour du Sabbath, ou, de la sepmaine;" — "on the first day of the Sabbath, or, of the week."

JOHN CALVIN

as they had been commanded by the angel. On the road they received a second

confirmation, that they might with greater certainty assert the resurrection of the

Lord.

With fear and great joy. By these words Matthew means that they were indeed

gladdened by what the angel told them, but, at the same the were struck with fear, so

that they were held in suspense between joy and perplexity. For there are sometimes

opposite feelings in the hearts of the godly, which move them alternately in opposite

directions, until at length the peace of the Spirit brings them into a settled condition.

For if their faith had been strong, it would have given them entire composure by

subduing fear; but now fear, mingled with joy, shows that they had not yet fully relied

on the testimony of the angel. And here Christ exhibited a remarkable instance of

compassion, in meeting them while they thus doubted and trembled, so as to remove

all remaining doubt.

Yet there is some diversity in the words of Mark, that they fled, seized with trem-

bling and amazement, so that through fear they were dismayed. But the solution is

not very difficult; for though they were resolved to obey the angel, still they had not

power to do so, 1635 if the Lord himself had not loosed their tongues. But in what fol-

lows there is greater appearance of contradiction; for Mark does not say that Christ

met them, but only that he appeared first to Mary Magdalene, while Luke says noth-

ing whatever of this appearance. But this omission ought not to appear strange to

us, since it is far from being unusual with the Evangelists.

As to the difference between the words of Matthew and of Mark, it is possible that

Magdalene may have been a partaker of so great a favor before the other women,

or even that Matthew, by synecdoche, may have extended to all what was peculiar

to one of their number. It is more probable, however, that Mark names her alone,

because she first obtained a sight of Christ, and in a peculiar manner, in preference

to the others, and yet that her companions also saw Christ in their order, and that

on this account Matthew attributes it to all them in common. This was an astonish-

ing instance of goodness, that Christ manifested his heavenly glory to a wretched

woman, who had been possessed by seven devils, (Luke 8:2,) and, intending to dis-

play the light of a new and eternal life, began where there was nothing in the eyes

of man but what was base and contemptible. But by this example Christ showed

how generously he is wont to continue the progress of his grace, when he has once

displayed it towards us; and, at the same time, he threw down the pride of the flesh.

9. And held his feet. This appears not to agree with the words of John, (20:17,)

where he declares that Mary was forbidden to touch Christ. But it is easy to reconcile

them. The Lord, perceiving that Mary was too eager to embrace and kiss his fleet,

orders her to retire; because it was proper to correct the superstition, and to point out

the design of his resurrection, which Mary was withheld from perceiving, partly by an

earthly and carnal affection, and partly by foolish zeal. Yet at first the Lord permitted

her to touch his feet, that nothing might be wanting to give her a full conviction; and,

therefore, Matthew immediately adds, that they worshipped the Lord, which was a

1635"Toutesfois le moyen leur defailloit, et elles n'eussent sceu le faire;" — "yet they wanted the means, and would not have known how to do it."

HARMONY OF THE EVANGELISTS

proof that they fully recognized him.

10. Then Jesus saith to them. We conclude, that it was an improper fear, from

which Christ again delivers them; for though it arose out of admiration, still it was

opposed to the tranquillity of faith. That they may raise themselves to Christ, the

Conqueror of death, they are commanded to be cheerful. 1636 But by those words

we are taught that we never know aright our Lord's resurrection, until, through the

firm assurance which we have conceived in our hearts, we venture to rejoice that we

have been made partakers of the same life. Our faith ought, at least, to proceed so

far that fear shall not predominate.

Go, tell my brethren. When Christ ordered them to tell this to the disciples, by

this message he again collected and raised up the Church, which was scattered

and fallen down. For as it is chiefly by the faith of the resurrection that we are

now quickened, so at that time it was proper that the disciples should have that

life restored to them from which they had fallen. Here, to it is proper to remark

the astonishing kindness of Christ, in deigning to bestow the name of brethren on

deserters who had basely forsaken him. Nor can it be doubted that he intentionally

employed so kind an appellation, for the purpose of soothing the grief by which he

knew that they were grievously tormented. But as the Apostles were not the only

persons who were acknowledged by him as brethren, let us know that this message

was conveyed by the recommend of Christ, in order that it might afterwards come

to us. And, therefore, we ought not to listen with indifference to the narrative of the

resurrection, when Christ, with his own mouth, kindly invites us to receive the fruit

of it on the ground of our being related to him as brethren. As to the interpretation

which some have given to the word brethren, as denoting the cousins and other

relatives of Christ, 1637 their mistake is abundantly refuted by the context; for John

expressly says that Mary came and told the disciples, (20:18;) and Luke immediately

adds, that the women told these things to the apostles. Mark also agrees with them;

for he says that Mary came and told it to the apostles, while they were mourning and

weeping.

Mark 16:11. And when they heard. The testimony of Mary alone is related by

Mark; but I am convinced that all of them in common conveyed the message in

obedience to the commands of Christ. And even this passage confirms more fully

what I have just now said, that there is no disagreement among the, Evangelists,

when one of them specially attributes to Mary Magdalene what the other Evangelists

represent as common to all the women, though not in an equal degree. But the

disciples must have been held bound by shameful indifference, so that they did not

recall to their recollection that what they had often heard from their Master was

accomplished. If the women had related any thing of which they had not formerly

heard, there would have been some reason for not immediately believing them in a

matter which was incredible; but now they must have been uncommonly stupid in

holding as a fable or a dream what had been so frequently promised and declared

by the Son of God, when eye-witnesses assured them that it was accomplished.

1636"De se resjouir, et ouster toute tristesse;" — "to be glad, and to lay aside all sadness." 1637"Les cousins et autres parens de Christ."

JOHN CALVIN

Besides, their unbelief having deprived them of sound understanding, they not only

refuse the light of truth, but reject it as an idle fancy, as Luke tells us. Hence it

appears that they had yielded so far to temptation, that their minds had lost nearly

all relish for the words of Christ.

Luke 24:12. And Peter arose, and ran to the tomb. I have no doubt that Luke

here inverts the order of the narrative, as may be readily inferred from the words of

John, (20:3;) and, in my opinion, the word ran ({ἔδραμεν}) might justly be rendered

as a pluperfect tense, had run. All who possess a tolerable acquaintance with Scrip-

ture are aware that it is customary with Hebrew writers to relate afterwards those

occurrences which had been omitted in their proper place. Luke mentions this cir-

cumstance for the purpose of showing more strongly the obstinacy of the apostles ill

despising the words of the women, when Peter had already seen the empty grave,

and had been compelled to wonder at an evident proof of the resurrection.

Matthew 28:11-15

MATTHEW 28:11-15

Matthew 28:11-15

11. And while they were departing, lo, some of the guards came into the city,

and told the chief priests all things which had happened. 12. And having assembled

with the eiders, and entered into consultation, they gave a large sum of money to

the soldiers, 13. Saying, Say that his disciples came by night, and stole him, while

you were asleep. 14. And if this come to the ears of the governor, we will persuade

him, and ensure your safety. 15. And they took the money, and did as they had been

instructed: and this statement is currently reported among the Jews till the present

day.

Matthew 28:11. And while they were departing. It is not only credible, but

the fact is manifest, that the soldiers, to whom had been entrusted the charge of

the sepulcher, were corrupted by a bribe, so that they were prepared to tell a lie at

the bidding of the priests. They knew well that there was nothing which the priests

dreaded more than that a report should gain credit that Christ rose on the third day

after his death; and they knew that they had been sent there, that, by guarding

the body, they might suppress that report. Those men, therefore, being addicted

to making gain, and seizing on opportunities of making it from every quarter, after

having found that their diligence was of no service to them, contrive a new method

of cheating their employers out of their money. The words of Matthew — some of

them came — leave it uncertain if a few cunning men adopted this resolution with-

out communicating with the rest, or if they were sent, by a general agreement, in

the name of all. The latter supposition appears to be more probable; for Matthew

afterwards says that money was given, not to one or two, but generally to the sol-

diers, to induce them to commit perjury. It is at all events certain that, whether they

all plotted together, or only a part of them, they sought to make profit of the cruel

and implacable hatred which the priests bore towards Christ; and that, looking upon

them as convicted of a crime. they abused their evil conscience to extort money

from them. For, as usually happens with all wicked men, the priests, conscious of

having done wrong, in order to cover their disgrace, were compelled to bribe the

JOHN CALVIN

soldiers by a large reward. Thus it is evident that the reprobate, after having once

given themselves up to a course of sinning, are continually entangled in new crimes;

and this arises out of their desire to conceal their shame before men, while they give

themselves no concern about the offense committed against God. Those wretched

men not only bribe the soldiers by a large sum of money, but expose their own repu-

tation and life to serious danger, should cognizance be taken of the crime. And what

constrains them, in addition to the expense which they have laid out, to incur so

serious a risk, but because inveterate rage does not permit them to withdraw until

they have added sin to sin?

15. And this statement is currently reported. It was the finishing stroke of the

vengeance of God to blind the Jews, that the resurrection of Christ was buried by

the perjury of the soldiers, and that so gross a falsehood was believed. And hence

it is evident that those who did not believe that Christ was risen were deceived by a

voluntary error, as the world voluntarily gives itself up to be deceived by the snares

of Satan. For if a man had but opened his eyes, it was unnecessary that he should

make a long inquiry. Armed soldiers say that the body of Christ was stolen from them

by a feeble, timid, small, and unarmed body of men. What plausible grounds have

they for saying so? They add that this was done while they were asleep. How then do

they come to know that it was stolen? And if they had any suspicion of the disciples,

why did they not track their footsteps? Why did they not, at least, make a noise?

It was therefore a childish subterfuge, which would not have screened them from

punishment, if they had had to deal with an honest and upright governor; but through

the connivance of Pilate, that enormous wickedness was allowed to pass unnoticed,

In like manner, we see it happen every day, that irreligious judges give themselves

little trouble, when truth is oppressed by fraud and malice; but, on the contrary, if

they are not afraid of suffering damage, they appear to enter into collusion with base

and infamous men.

Though it may appear strange that God should permit this false report to gain

currency to extinguish the glory of his Son, we ought to render the honor which is

due to his just vengeance. For we perceive that this nation deserved to have its

light taken away by clouds, because it so eagerly seizes hold on an idle and childish

falsehood; next, because almost all have struck on the stone of stumbling, it was

proper that their eyes should be darkened, that they might not see that the cup of

giddiness was presented to them; and, in short, that they were abandoned to every

kind of madness, as Isaiah had foretold, (6:9.) For God would never have permitted

them to be deceived by such a foolish credulity, but in order that those who had

despised the Redeemer might be shut out from the hope of salvation; as he now

inflicts a similar punishment on the ingratitude of the world, by giving loose reins

to the reprobate, that they may go from bad to worse. But though this falsehood

obtained currency among the Jews, this did not prevent the truth of the Gospel from

flying at liberty to the very ends of the earth, as it always rises victorious over all

the obstacles in the world.

Mark 16:12; Luke 24:13-30

MARK 16:12; LUKE 24:13-30

Mark 16:12

Luke 24:13-30

12. And after these things he appeared in another form to two of them who were

walking, and were going into the country.

13. And lo, two of them were going, on the same day, to a village which was about

sixty furlongs distant from Jerusalem, called Emmaus; 14. And they conversed with

each other about all things that had taken place. 15. And it happened, while they

were talking and reasoning, Jesus himself approached, and went with them. 16. But

their eyes were held that they did not know him. 17. And he said to them, What

are those discourses which you hold with each other, while you talk? and why 1638

are you sad? 18. And one, whose name was Cleopas, answering said to him, Art

thou only a stranger in Jerusalem, and knowest thou not those things which have

happened there in these days? 19. And he said to them, What things? And they

said to him, About Jesus of Nazareth, a man who was a prophet mighty in deed and

in word before God and all the people: 20. And how our chief priests delivered him

to be condemned to death, and crucified him. 21. But we hoped that he would be

the person who should redeem Israel; and besides all these things, today is the third

day since these things happened. 22. But also some women of our company made

us astonished, who went early in the morning to the tomb; 23. And not having found

his body, came, saying, that they had also seen a vision of angels, who said that he

was alive. 24. And some of those who were with us went to the tomb, and found it

to be as the women said; but him they saw not. 25. And he said to them, O fools,

and slow of heart to believe all things which the prophets have spoken! 26. Ought

not Christ to have suffered these things and to have entered into his glory? 27. And

beginning at Moses and all the prophets, he expounded to them in all the Scriptures

those things which related to himself. 28. And they approached the village to which

they constrained him, saying, Remain with us; for it is towards evening, and the day

is spent. And he went in to remain with them. 30. And it happened while he sat at

1638"Pourquoy."

JOHN CALVIN

table with them, he took bread and blessed, 1639 and broke it, and gave it to them.

Luke 24:13. And lo, two of them. Although Mark touches slightly and briefly on

this narrative, and Matthew and John say not a single word respecting it; yet as it is

highly useful to be known and worthy of being remembered, it is not without reason

that Luke treats it with so much exactness. But I have already mentioned on various

occasions, that each of the Evangelists had his portion so appropriately assigned to

him by the Spirit of God, that what is not to be found in one or two of them may

be learned from the others. For there are also many appearances 1640 which are

mentioned by John, but are passed over in silence by our three Evangelists.

Before I come to the minute details, it will be proper to begin with stating briefly,

that those were two chosen witnesses, by whom the Lord intended, not to convince

the apostles that he was risen, but to reprove their slowness; for though at first;

they were of no service, yet their testimony, strengthened by other aids, had at

length its due weight with the apostles. Who they were is uncertain, except that

from the name of one of them, whom we shall find that Luke shortly afterwards calls

Cleopas, we may conjecture that they did not belong; to the eleven. Emmaus was

an ancient, and by no means inconsiderable, town, which the Romans afterwards

called Nicopolis and was not at a great distance from Jerusalem, for sixty furlongs

are not more than seven thousand and four hundred paces. 1641 But the place is

named by Luke, not so much on account of its celebrity, as to add certainty to the

narrative.

14. And they were conversing with each other. It was a proof of godliness that

they endeavored to cherish their faith in Christ: though small and weak; for their

conversation had no other object than to employ their reverence for their Master

as a shield against the offense of the cross. Now though their questions and dis-

putes showed an ignorance which was worthy of reproof — since, after having been

informed that the resurrection of Christ would take place, they were astonished at

hearing it mentioned—still their docility afforded Christ an opportunity of removing

their error. For many persons intentionally put questions, because they have re-

solved obstinately to reject the truth; but when men are desirous to embrace the

truth submissively, though they may waver on account of very small objections, and

stop at slight difficulties, their holy desire to obey God finds favor in his sight, so

that he stretches out his hand to them, brings them to full conviction, and does not

permit them to remain irresolute. We ought, at least, to hold it as certain, that when

we inquire about Christ, if this be done from a modest desire to learn, the door is

opened for him to assist us; nay, we may almost say that we then call for himself to

be our Teacher; as irreligious men, by their unholy speeches, drive him to a distance

from them.

16. But their eyes were restrained. The Evangelist expressly states this, lest

any one should think that the aspect of Christ's body was changed, and that the

1639"Rendit graces;" — "gave thanks." 1640"Car aussi bien il y a pluieurs recits de diverses fois que Christ s'est monstré;" — "for there are also many narratives of various times that Christ showed himself."

1641"Sept mille et quatre cens paas d'Italie, qui font quatre lieues et demie ou environ;" — "seven thousand and four hundred Italian paces, which are equal to four leagues and a half, or thereabouts."

HARMONY OF THE EVANGELISTS

features of his countenance were different from what they had formerly been. 1642

For though Christ remained like himself, he was not recognized, because the eyes

of beholders were held; and this takes away all suspicion of a phantom or false

imagination. But hence we learn how great is the weakness of all our senses, since

neither eyes nor ears discharge their office, unless so far as power is incessantly

communicated to them from heaven. Our members do indeed possess their natural

properties; but to make us more fully sensible that they are held by us at the will

of another, God retains in his own hand the use of them, so that we ought ever to

reckon it to be one of his daily favors, that our ears hear and our eyes see; for if

he does not every hour quicken our senses, all their power will immediately give

way. I readily acknowledge that our senses are not frequently held in the same

manner as happened at that time, so as to make so gross a mistake about an object

presented to us; but by a single example God shows that it is in his power to direct

the faculties which he has. bestowed, so as to assure us that nature is subject to

his will. Now if the bodily eyes, to which peculiarly belongs the power of seeing, are

held, whenever it pleases the Lord, so as not to perceive the objects presented to

them, our understandings would possess no greater acuteness, even though their

original condition remained unimpaired; but no in this wretched corruption, after

having been deprived of their light, they are liable to innumerable deceptions, and

are sunk into such gross stupidity, that they can do nothing but commit mistakes, as

happens to us incessantly. The proper discrimination between truth and falsehood,

therefore, does not arise from the sagacity of our own mind, but comes to us from

the Spirit of wisdom. But it is chiefly in the contemplation of heavenly things that

our stupidity is discovered; for not only do we imagine false appearances to be true,

but we turn the clear light into darkness.

17. What are those discourses which you hold with each other? What was at

that time, as we perceive, done openly by Christ, we daily feel to be accomplished

in ourselves in a secret manner; which is, that of his own accord he approaches us

unperceived for the purpose of instructing us. Now from the reply of Cleopas it is

still more evident that, as I have lately mentioned, though they were in doubt and

uncertainty about the resurrection of Christ, yet they had in their hearts a reverence

for his doctrine, so that they were far from having any inclination to revolt. For

they do not expect that Christ will anticipate them by making himself known, or that

this fellow-traveler, whoever he may be, will speak of him respectfully; but, on the

contrary, having but a small and obscure light, Cleopas throws out a few sparks on

an unknown man, which were intended to enlighten his mind, if he were ignorant and

uninformed. The name of Christ was, at that time, so generally held in hatred and

detestation, that it was not safe to speak of him respectfully; but spurning from him

suspicion, he calls Christ a prophet of God, and declares that he is one of his disciples.

And though this designation falls greatly below the Divine Majesty of Christ, yet the

commendation which he bestows, though moderate, is laudable; for Cleopas had no

other intention than to procure for Christ disciples who would submit to his Gospel.

It is uncertain, however, if it was through ignorance that Cleopas spoke of Christ in

1642"Et qu'il y eut autres traits de visage qu'auparavant."

JOHN CALVIN

terms less magnificent than the case required, or if he intended to begin with first

principles, which were better known, and to rise higher by degrees. Certain it is, that

a little afterwards, he does not simply place Christ in the ordinary rank of prophets,

but says that he and others believed him to be the redeemer.

19. Powerful in deed and in word. Luke has employed nearly the same form

of expression in reference to the person of Stephen, (Acts 7:22,) where he says of

Moses, by way of commendation, that he was powerful in words and in actions. But

in this passage it is uncertain if it is on account of miracles that Christ is said to be

powerful in actions, (as if it had been said that he was endued with divine virtues

which proved that he was sent from heaven;) or if the phrase is more extensive,

and means that he excelled both in ability to teach, and in holiness of life and other

remarkable endowments. I prefer the latter of these views.

Before God and all the people. The addition of these words ought not to be reck-

oned superfluous; for they mean that the high excellence of Christ was so well known,

and was demonstrated by such undoubted proofs, that he had no hypocrisy or vain

ostentation. And hence we may obtain a brief definition of a true Prophet, namely,

that to what he speaks he will likewise add power in actions, and will not only en-

deavor to appear excellent before men, but to act with sincerity as under the eyes

of God.

21. But we hoped. From what follows it is evident that the hope which they had

entertained respecting Christ was not broken off, though at first sight such might

appear to be the import of their words. But as a person who had received no previous

instruction in the Gospel might be apt to be prejudiced by the narrative which he was

about to give respecting the condemnation of Christ, that he was condemned by the

rulers of the Church, Cleopas meets this offense by the hope of redemption. And

though he afterwards shows that it is with trembling and hesitation that he continues

in this hope, yet he industriously collects all that can contribute to its support. For

it is probable that he mentions the third day for no other reason than that the Lord

had promised that after three days he would rise again. When he afterwards relates

that the women had not fouled the body, and that they tad seen a vision of angels,

and that what the women had said about the empty grave was likewise confirmed

by the testimony of the men, the whole amounts to this, that Christ had risen. Thus

the holy man, hesitating between faith and fear, employs what is adapted to nourish

faith, and struggles against fear to the utmost of his power.

25. And he said to them. This reproof appears to be too harsh and severe for a

weak man such as this was; but whoever attends to all the circumstances will have

no difficulty in perceiving that our Lord had good reason for rebuking so sharply those

on whom he had long bestowed labor to little purpose, and almost without any fruit.

For it ought to be observed, that; what is here said was not confined to these two

persons, but, as a reproof of a common fault, was intended to be conveyed by their

lips to the rest of their companions. So frequently had Christ forewarned them of

his death — so frequently had he even discoursed about a new and spiritual life,

and confirmed his doctrine by the inspired statements of the prophets — that he

would seem to have spoken to the deaf, or rather to blocks and stones; for they are

HARMONY OF THE EVANGELISTS

struck with such horror at his death, that they know not to what hand to turn. This

hesitation, therefore, he justly attributes to folly, and assigns as the reason of it their

carelessness in not having been more ready to believe. Nor does he only reprove

them because, while they had the best Teacher, they were dull and slow to learn, but

because they had not attended to the instructions of the Prophets; as if he had said,

that their insensibility admitted of no excuse, because it was owing to themselves

alone, since the doctrine of the Prophets was abundantly clear, and had been fully

expounded to them. In like manner, the greater part of men, at the present day,

remain in ignorance through their own fault, because they are obstinate, and refuse

to be instructed. But let us observe that Christ, perceiving that his disciples are

excessively sluggish; commences with reproof, in order to arouse them; for this is

the way in which we must subdue those whom we have found to be hardened or

indolent.

26. Ought not Christ to have suffered these things? There is no room to doubt

that our Lord discoursed to them about the office of Messiah, as it is described by

the Prophets, that they might not take offense at his death; and a journey of three

or four hours afforded abundance of time for a full explanation of those matters.

Christ did not, therefore, assert in three words, that Christ ought to have suffered,

but explained at great length that he had been sent in order that he might expiate,

by the sacrifice of his death, the sins of the world, — that he might become a curse

in order to remove the curse, — that by having guilt imputed to him he might wash

away the pollutions of others. Luke has put this sentence in the form of a question, in

order to present it with greater force; from which it may be inferred, that he employed

arguments for showing the necessity of his death. The sum of what is stated is, that

the disciples are wrong in distressing their minds about their Master's death, (without

which he could not discharge what belonged to Christ; because his sacrifice was the

most important part of redemption;) for in this way they shut the gate, that he might

not enter into his kingdom. This ought to be carefully observed; for since Christ is

deprived of the honor due to him, if he is not reckoned to be a sacrifice for sins, the

only way by which he could enter into his glory was that humiliation or emptying,

(Philippians 2:7,) out of which the Redeemer had arisen. But we see that no trivial

offense is committed among at the present day, by the inversion of this order; for

among the multitude of those who declare, in magnificent language, that Christ is

King, and who extol him by divine titles, hardly one person in ten thinks of the grace

which has been brought to us by his death.

27. And beginning at Moses. This passage shows us in what manner Christ is

made known to us through the Gospel. It is when light is thrown on the knowledge

of him by the Law and the Prophets. For never was there a more able or skillful

teacher of the Gospel than our Lord himself; and we see that he borrows from the

Law and the Prophets the proof of his doctrine. If it be objected that he began with

easy lessons, that the disciples might gradually dismiss the Prophets, and pass on

to the perfect Gospel, this conjecture is easily refuted; for we shall afterwards find it

stated, that all the apostles had their understanding opened, not to be wise without

the assistance of the Law, but to understand the Scriptures. In order that Christ

JOHN CALVIN

may be made known to us through the Gospel, it is therefore necessary that Moses

and the Prophets should go before as guides, to show us the way. It is necessary to

remind readers of this, that they may not lend an ear to fanatics, who, by suppressing

the Law and the Prophets, wickedly mutilate the Gospel; as if God intended that any

testimony which he has ever given respecting his Son should become useless.

In what manner we must apply to Christ those passages respecting him which are

to be found in every part of the Law and the Prophets, we have not now leisure to

explain. 1643 Let it suffice to state briefly, that there are good reasons why Christ is

called the end of the law, (Romans 10:4.) For however obscurely and at a distance

Moses may exhibit Christ in shadows, rather than in a full portrait, (Hebrews 10:1,)

this, at least, is beyond dispute, that unless there be in the family of Abraham one ex-

alted Head, under whom the people may be united in one body, the covenant which

God made with the holy fathers will be nullified and revoked. Besides, since God

commanded that the tabernacle and the ceremonies of the law should be adjusted

to a heavenly pattern, (Exodus 25:40; Hebrews 8:5,) it follows that the sacrifices

and the other parts of the service of the temple, if the reality of them is to be found

nowhere else, would be an idle and useless sport. 1644 This very argument is copi-

ously illustrated by the apostle, (Hebrews 9:1;) for, assuming this principle, that the

visible ceremonies of the law are shadows of spiritual things, he shows that in the

whole of the legal priesthood, in the sacrifices, and in the form of the sanctuary, we

ought to seek Christ.

Bucer, too, somewhere throws out a judicious conjecture, that, amidst this obscu-

rity, the Jews were accustomed to pursue a certain method of interpreting Scripture

which had been handed down to them by tradition from the fathers. But that I may

not involve my inquiries in any uncertainty, I shall satisfy myself with that natural

and simple method which is found universally in all the prophets, who were emi-

nently skilled in the exposition of the Law. From the Law, therefore, we may properly

learn Christ, if we consider that the covenant which God made with the fathers was

founded on the Mediator; that the sanctuary, by which God manifested the presence

of his grace, was consecrated by his blood; that the Law itself, with its promises, was

sanctioned by the shedding of blood; that a single priest was chosen out of the whole

people, to appear in the presence of God, in the name of all, not as an ordinary mor-

tal, but clothed in sacred garments; and that no hope of reconciliation with God was

held out to men but through the offering of sacrifice. Besides, there is a remarkable

prediction, that the kingdom would be perpetuated in the tribe of Judah, (Genesis

49:10.) The prophets themselves, as we have hinted, drew far more striking portraits

of the Mediator, though they had derived their earliest acquaintance with him from

Moses; for no other office was assigned to them than to renew the remembrance of

the covenant, to point out more clearly the spiritual worship of God, to found on the

Mediator the hope of salvation, and to show more clearly the method of reconcilia-

tion. Yet since it had pleased God to delay the full revelation till the coming of his

Son, the interpretation of them was not superfluous.

1643"Cela passeroit la mesure de ce present oeuvre;" — "that would exceed the limits of the present work."

1644"Un jeu d'enfans;" — "a game for children."

HARMONY OF THE EVANGELISTS

28. And they drew near to the village. There is no reason for supposing, as

some commentators have done, that this was a different place from Emmaus; for

the journey was not so long as to make it necessary for them to take rest for the

night at a nearer lodging. We know that seven thousand paces—even though a

person were to walk slowly for his own gratification—would be accomplished in four

hours at the utmost; and, therefore, I have no doubt that Christ had now reached

Emmaus.

And he seemed as if he would go farther. Now as to the question, Can insincerity

apply to him who is the eternal truth of God? I answer, that the Son of God was

under no obligation to make all his designs known. Still, as insincerity of any kind is

a sort of falsehood, the difficulty is not yet removed; more especially as this example

is adduced by many to prove that they are at liberty to tell lies. But I reply, that

Christ might without falsehood have pretended what is here mentioned, in the same

manner that he gave himself out to be a stranger passing along the road; for there

was the same reason for both. A somewhat more ingenious solution is given by

Augustine, (in his work addressed To Consentius, Book II., chap. 13, and in the book

of Questions on the Gospels, chap. 51,) for he chooses to enumerate this kind of

feigning among tropes and figures, and afterwards among parables and fables. For

my own part, I am satisfied with this single consideration, that as Christ for the

time threw a veil over the eyes of those with whom he was conversing, so that

he had assumed a different character, and was regarded by them as all ordinary

stranger, so, when he appeared for the time to intend to go farther, it was not through

pretending any thing else than what he had resolved to do, but because he wished

to conceal the manner of his departure; for none will deny that he did go farther,

since he had then withdrawn from human society. So then by this feigning he did

not deceive his disciples, but held them for a little in suspense, till the proper time

should arrive for making himself known. It is, therefore, highly improper to attempt

to make Christ an advocate of falsehood; and we are no more at liberty to plead

his example for feigning any thing, than to endeavor to equal his divine power in

shutting the eyes of men. Our safest course is to adhere to the rule which has been

laid down to us, to speak with truth and simplicity; not that our Lord himself ever

departed from the law of his Father, but because, without confining himself to the

letter of the commandments, he kept by the true meaning of the law; but we, on

account of the weakness of our senses, need to be restrained in a different manner.

30. He took bread. Augustine, and the greater part of other commentators along

with him, have thought that Christ gave the bread, not as an ordinary meal, but as

the sacred symbol of his body. And, indeed, it might be said with some plausibility,

that the Lord was at length recognized in the spiritual mirror of the Lord's Supper;

for the disciples did not know him, when they beheld him with the bodily eyes. But

as this conjecture rests on no probable grounds, I choose rather to view the words

of Luke as meaning that Christ, in taking the bread, gave thanks according to his

custom. But it appears that he employed his peculiar and ordinary form of prayer,

to which he knew that the disciples had been habitually accustomed, that, warned

by this sign, they might arouse their senses. In the meantime, let us learn by the

JOHN CALVIN

example of our Master, whenever we eat bread, to offer thanksgiving to the Author

of life, — an action which will distinguish us from irreligious men.

Mark 16:13,14 Luke 24:31-40

MARK 16:13,14; LUKE 24:31-40

Mark 16:13-14

Luke 24:31-40

13. And they went away and told it to the rest, but neither did they believe them.

14. Afterwards he appeared to the eleven while they sat at meat, and upbraided

them with their unbelief and hardness of heart, because they did not believe those

who saw him after he was risen.

31. And their eyes were opened, and they recognized him; 1645 and he vanished

from their eyes. 1646 32. And they said one to another, Did not our heart burn

within us, while he talked to us on the road, and opened to us the Scriptures? 33.

And they arose in the same hour, 1647 and returned to Jerusalem, and found the

eleven assembled, and those who were with them, 34. Saying, The Lord is actually

risen, and hath appeared to Simon. 35. Then they related what had taken place on

the road, and how he had been recognized by them in the breaking of bread. 36. And

while they were speaking these things, Jesus stood in the midst of them, and said

to them, Peace be to you. 37. But they were terrified and affrighted, and thought

that they saw a spirit. 38. And he said to them, Why are you troubled, and why do

thoughts arise in your hearts? 39. Behold my hands and my feet, that it is I myself:

handle me, and see; for a spirit hath not flesh and bones, as you see me have. 40.

And having said these things, he showed them his hands and his feet.

Luke 24:31. And their eyes were opened. By these words, we are taught that

there was not in Christ any metamorphosis, or variety of forms, by which he might

impose on the eyes of men, (as the poets feign their Proteus,) but that, on the con-

trary, the eyes of beholders were mistaken, because they were covered; just as,

shortly afterwards, he vanished from the eyes of those very persons, not because

his body was in itself invisible, but because God, by withdrawing their rigor, blunted

their acuteness. Nor ought we to wonder that Christ, as soon as he was recognized,

immediately disappeared; for it was not advantageous that they should any longer

1645"Tellement qu'ils le recognurent;" — "in such a manner that they recognized him." 1646"Mais il s'esvanouit de devant eux;" — "but he vanished from before them." 1647"Au mesme instant;" — "that very instant."

JOHN CALVIN

behold him, lest, as they were naturally too much addicted to the earth, they might

desire again to bring him back to an earthly life. So far, then, as it was necessary to

assure them of his resurrection, he made himself visible to them; but by the sudden

departure, he taught them that they must seek him elsewhere than in the world,

because the completion of the new life was his ascension to heaven.

32. Did not our heart burn within us? Their recognition of Christ led the disciples

to a lively perception of the secret and hidden grace of the Spirit, which he had

formerly bestowed upon them. For God sometimes works in his people in such a

manner, that for a time they are not aware of the power of the Spirit, (of which,

however, they are not destitute,) or, at least, that they do not perceive it distinctly,

but only feel it by a secret movement. Thus the disciples had formerly indeed felt

an ardor, which they now remember, but which they had not then observed: now

that Christ has made himself known to them, they at length begin to consider the

grace which they had formerly, as it were, swallowed without tasting it, and perceive

that they were stupid. For they accuse themselves of indifference, as if they had

said, "How did it happen that we did not recognize him while he was talking? for

when he penetrated into our hearts, we ought to have perceived who he was." But

they conclude that he is Christ, not simply from the bare sign that his word was

efficacious to inflame their hearts, but because they ascribe to him the honor which

belongs to him, that when he speaks with the mouth, he likewise inflames their

hearts inwardly by the warmth of his Spirit. Paul, indeed, boasts that the ministration

of the Spirit was given to him, (2 Corinthians 3:8;) and Scripture frequently adorns

the ministers of the word with such titles as the following; that they convert the

hearts, enlighten the understandings, and renew men so as to become pure and

holy sacrifices; but then it is not to show what they do by their own power, but

rather what the Lord accomplishes by means of them. But both belong equally to

Christ alone, to pronounce the outward voice, and to form the hearts efficaciously to

the obedience of faith.

It cannot be doubted that he then engraved an uncommon Mark on the hearts of

these two men, that they might at length perceive that in speaking he had breathed

into them a divine warmth. For though the word of the Lord is always fire, yet a fiery

rigor was at that time manifested in a peculiar and unusual, manner in the discourse

of Christ, and was intended to be an evident proof of his divine power; for it is he

alone who baptizeth in the Holy Ghost and in fire, (Luke 3:16.) Yet let us remember

that it is the proper fruit of heavenly doctrine, whoever may be the minister of it, to

kindle the fire of the Spirit in the hearts of men, to purify and cleanse the affections

of the flesh, or rather to burn them up, and to kindle a truly fervent love of God; and

by its flame, as it were, to carry away men entirely to heaven.

33. And they arose in the same hour. 1648 The circumstance of the time, and the

distance of the places, show with what ardor those two men turned to convey the

intelligence to their fellow-disciples. As they entered a lodging towards evening, it is

probable that the Lord had not made himself known to them before night came on. To

perform a journey of three hours in the dead of night was exceedingly inconvenient;

1648"Au mesme instant;" — "that very instant."

HARMONY OF THE EVANGELISTS

yet they rise that very instant, and return in haste to Jerusalem. And, indeed, if

they had only gone thither next day, their tardiness might have exposed them to

suspicion; but as they chose rather to deprive themselves of the repose of the night

than to allow the slightest delay in making the apostles partakers of their joy, the

very haste gave additional credit to their narrative. Now whenLuke says that they

arose in the same hour, 1649 it is probable that they came to the disciples about

midnight. But, according to the testimony of the same Luke, the disciples were at

that time conversing together; and hence we learn their anxiety, and industry, and

ardor, in spending almost the whole night without sleep, and unceasingly making

inquiries at each other, until the resurrection of Christ was ascertained by a multitude

of testimonies.

34. Saying, The Lord is actually risen. By these words Luke means that those

persons who had brought to the apostles joyful intelligence to confirm their minds,

were informed by the disciples respecting another appearance. Nor can it be doubled

that this mutual confirmation was the reward which God bestowed on them for their

holy diligence. By a comparison of the time, we may conclude that Peter, after having

returned from the sepulcher, was in a state of great perplexity and uncertainty, until

Christ showed himself to him, and that, on the very day that he had visited the

sepulcher, he obtained his wish. Hence arose that mutual congratulation among the

eleven, that there was now no reason to doubt, because the Lord had appeared to

Simon.

But this appears to disagree with the words of Mark, who says, that the eleven did

not even believe those two persons; for how could it be that those who were already

certain now rejected additional witnesses, and remained in their former hesitation?

By saying that he is actually risen, they acknowledge that the matter is beyond all

doubt. First, I reply, that the general phrase contains a synecdoche; for some were

harder or less ready to believe, and Thomas was more obstinate than all the rest,

(John 20:25.) Secondly, We may easily infer that they were convinced in the same

way as usually happens to persons who are astonished, and who do not consider the

matter calmly; and we know that such persons are continually falling into various

doubts. However that may be, it is evident from Luke, that the greater part of them,

in the midst of that overpowering amazement, not, only embraced willingly what

was told them, but contended with their own distrust; for by the word actually they

cut off all ground for doubt. And yet we shall soon afterwards see that, a second and

a third time, in consequence of their astonishment, they fell back into their former

doubts.

36. Jesus himself stood in the midst of them. While the Evangelist John copiously

details the same narrative, (20:19,) he differs from Luke in some circumstances.

Mark, too, differs somewhat in his brief statement. As to John, since he only collects

what Luke omitted, both may be easily reconciled. There is no contradiction about

the substance of the fact; unless some person were to raise a debate about the

time: for it is there said that Jesus entered in the evening, while it is evident, from

the thread of the narrative, that he appeared at a late hour in the night, when the

1649"Au mesme instant;" — "that very instant."

JOHN CALVIN

disciples had returned from Emmaus. But I do not think it right to insist precisely

on the hour of the evening. On the contrary, we may easily and properly extend

to a late hour of the night what is here said, and understand it to mean that Christ

came to them after the evening, when the apostles had shut the doors, and kept

themselves concealed within the house. In short, John does not describe the very

commencement of the night, but simply means that, when the day was past, and

after sunset, and even at the dead hour of night, Christ came to the disciples contrary

to their expectation.

Still there arises here another question, since Mark and Luke relate that the eleven

were assembled, when Christ appeared to them; and John says that Thomas was then

absent, (20:24.) But there is no absurdity in saying that the number — the eleven —

is here put for the apostles themselves, though one of their company was absent. We

have lately stated—and the fact makes it evident—that John enters into the details

with greater distinctness, because it was his design to relate what the others had

omitted. Besides, it is beyond a doubt that the three Evangelists relate the same

narrative; since John expressly says that it was only twice that Christ appeared to

his disciples at Jerusalem, before they went to Galilee; for he says that he appeared

to them the third time at the sea of Tiberias, (21:1) He had already described two

appearances of our Lord, one which took place on the day after his resurrection,

(20:19,) and the other which followed eight days afterwards, (20:26) though, were

any one to choose rather to explain the second appearance to be that which is found

in the Gospel by Mark, I should not greatly object.

I now return to the words of Luke. He does not, indeed, say that Christ, by his

divine power, opened for himself the doors which were shut, (John 20:26;) but some-

thing of this sort is indirectly suggested by the phrase which he employs, Jesus stood.

For how could our Lord suddenly, during the night, stand in the midst of them, if he

had not entered in a miraculous manner? The same form of salutation is employed

by both, Peace be to you; by which the Hebrews mean, that for the person whom

they address they wish happiness and prosperity.

37. And they were terrified and affrighted. John does not mention this terror;

but as he also says that Christ showed his hands and sides to the disciples, we may

conjecture that some circumstance had been omitted by him. Nor is it at all unusual

with the Evangelists, when they aim at brevity, to glance only at a part of the facts.

From Luke, too, we learn that the terror excited in them by the strangeness of the

spectacle was such, that they dare not trust their eyes. But a little ago, they had

come to the conclusion that the Lord was risen, (verse 34,) and had spoken of it

unhesitatingly as a matter fully ascertained; and now, when they behold him with

their eyes, their senses are struck with astonishment, so that they think he is a spirit.

Though this error, which arose from weakness, was not free from blame, still they

did not so far forget themselves as to be afraid of enchantments. But though they

did not think that they are imposed upon, still they are more inclined to believe that

an image of the resurrection is exhibited to them in vision by the Spirit, than that

Christ himself, who lately died on the cross, is alive and present. So then they did

not suspect that this was a vision intended to deceive them, as if it had been an idle

HARMONY OF THE EVANGELISTS

phantom, but, seized with fear, they thought only that there was exhibited to them

in spirit what was actually placed before their eyes.

38. Why are you troubled? By these words they are exhorted to lay aside terror,

and regain the possession of their minds, that, having returned to the rigor of their

senses, they may judge of a matter which is fully ascertained; for so long as men are

seized with perturbation, they are blind amidst the clearest light. In order, therefore,

that the disciples may obtain undoubted information, they are enjoined to weigh the

matter with calmness and composure.

And why do thoughts arise in your hearts? In this second clause, Christ reproves

another fault, which is, that by the variety of their thoughts they throw difficulties

in their own way. By saying that thoughts arise, he means that the knowledge of

the truth is choked in them in such a manner, that seeing they do not see, (Matthew

13:14;) for they do not restrain their wicked imaginations, but, on the contrary, by

giving them free scope, they permit them to gain the superiority. And certainly we

find it to be too true, that as, when the sky has been clear in the morning, clouds

afterwards arise to darken the clear light of the sun; so when we allow our reasonings

to arise with excessive freedom in opposition to the word of God, what formerly

appeared clear to us is withdrawn from our eyes. We have a right, indeed, when any

appearance of absurdity presents itself, to inquire by weighing the arguments on

both sides; and, indeed, so long as matters are doubtful, our minds must inevitably

be driven about in every direction: but we must observe sobriety and moderation,

lest the flesh exalt itself more highly than it ought, and throw out its thoughts far

and wide against heaven.

39. Look at my hands and my feet. He calls upon their bodily senses as witnesses,

that they may not suppose that a shadow is exhibited to them instead of a body. And,

first, he distinguishes between a corporeal man and a spirit; as if he had said, "Sight

and touch will prove that I am a real man, who have formerly conversed with you; for

I am clothed with that flesh which was crucified, and which still bears the marks of

it." Again, when Christ declares that his body may be touched, and that it has solid

bones, this passage is justly and appropriately adduced by those who adhere to us,

for the purpose of refuting the gross error about the transubstantiation of bread into

the body, or about the local presence of the body, which men foolishly imagine to

exist in the Holy Supper. For they would have us to believe that the body of Christ

is in a place where no Mark of a body can be seen; and in this way it will follow

that it has changed its nature, so that it has ceased to be what it was, and from

which Christ proves it to be a real body. If it be objected, on the other hand, that his

side was then pierced, and that his feet and hands were pierced and wounded by

the nails, but that now Christ is in heaven without any vestige of wound or injury, it

is easy to dispose of this objection; for the present question is not merely in what

form Christ appeared, but what he declares as to the real nature of his flesh. Now

he pronounces it to be, as it were, a distinguishing character of his body, that he

may be handled, and therefore differs from a spirit. We must therefore hold that the

distinction between flesh and spirit, which the words of Christ authorize us to regard

as perpetual, exists in the present day.

JOHN CALVIN

As to the wounds, we ought to look upon this as a proof by which it was intended

to prove to us all, that Christ rose rather for us them for himself; since, after having

vanquished death, and obtained a blessed and heavenly immortality, yet, on our

account, he continued for a time to bear some remaining marks of the cross. It

certainly was an astonishing act of condescension towards the disciples, that he

chose rather to want something that was necessary to render perfect the glory of

the resurrection, than to deprive their faith of such a support. But it was a foolish

and an old wife's dream, to imagine that he will still continue to bear the marks of

the wounds, when he shall come to judge the world.

Mark 16:14. Afterwards he appeared to the eleven, while they were sitting. The

participle ({ἀνακειμένοις}) which some have rendered sitting at table, ought, in my

opinion, to be simply rendered sitting; and it is not without reason that I take this

view of it, if it be agreed that the Evangelist here describes the first appearance;

for it would have been an unseasonable hour of supper about midnight. Besides,

if the cloth had been laid, 1650 this would not have agreed with what Luke shortly

afterwards says, that Christ asked if they had anything to eat. Now, to sit is the

Hebrew phrase for resting in any place.

And upbraided them with their unbelief and hardness of heart. This reproof cor-

responds more to the first appearance than to the second; for since, the disciples,

as John tells us, (20:20) were glad when they had seen the Lord on the day after

the Passover, their unbelief was then rebuked. To restrict these words of Mark to

Thomas alone, as some have done, appears to be forced; and, therefore, I prefer

to explain them simply as meaning, that when Christ first appeared to the apostles,

he reproved them for not believing the testimony of eye-witnesses, who informed

them of his resurrection. And yet when he condemns their hardness of heart, it is

not solely because they did not give credit to men, but because, after having been

convinced by the result, they did not at length embrace the testimony of the Lord.

Since, therefore, Peter and Mary, Cleopas and his companion, were not the first wit-

nesses of the resurrection, but only subscribed to the words of Christ, it follows, that

the rest of the apostles poured dishonor on the Lord by refusing to believe his words,

though they had already been proved by their result. Justly, therefore, are they re-

proached with hardness of heart, because, in addition to their slowness, there was

wicked obstinacy; as if they had intentionally desired to suppress what was evidently

true; not that they intended to extinguish the glory of their Master, or to accuse him

of falsehood, but because their obstinacy stood in the way, and hindered them from

being submissive. In short, he does not here condemn them for voluntary obstinacy,

as I have already said, but for blind indifference, which sometimes hardens men that

otherwise are not wicked or rebellious.

1650"Si la nappe eust esté mise."

Luke 24:41-49

LUKE 24:41-49

Luke 24:41-49

41. But while they yet believed not for joy, and wondered, he said to them, Have

you here any thing to eat? 42. And they presented to him a piece of a broiled fish,

and some honeycomb. 43. And he took, and ate, in their presence. 44. And he said

to them, These are the words which I spoke to you, while I was still with you; that all

things which are written in the law Moses, and in the Prophets, and in the Psalms,

concerning me, are fulfilled. 45. Then he opened their understanding, that they

might understand the Scriptures. 46. And he said to them, Thus it is written, and

thus it was proper that Christ should suffer, and rise from the dead on the third day;

47. And that repentance and forgiveness of sins should be preached in his name

to all nations, beginning at Jerusalem. 48. And you are witnesses of those things.

49. And, lo, send the promise of my Father upon you; but remain you in the city of

Jerusalem, till you are endued with power from on high.

Luke 24:41. But while they yet believed not for joy. This passage shows also

that they were not purposely incredulous, like persons who deliberately resolve not

to believe; but while their will led them to believe eagerly, they were held bound by

the vehemence of their feelings, so that they could not rest satisfied. For certainly

the joy which Luke mentions arose from nothing but faith; and yet it hindered their

faith from gaining the victory. Let us therefore observe with what suspicion we ought

to regard the vehemence of our feelings, which, though it may have good beginnings,

hurries us out of the right path. We are also reminded how earnestly we ought to

struggle against every thing that retards faith, since the joy which sprung up in the

minds of the apostles from the presence of Christ was the cause of their unbelief.

43. And he took, and ate it in their presence. Here we perceive, on the other

hand, how kindly and gently Christ bears with the weakness of his followers, since

he does not fail to give them this new support when they are falling. And, indeed,

though he has obtained a new and heavenly life, and has no more need of meat

and drink than angels have, still he voluntarily condescends to join in the common

usages of mortals. During the whole course of his life, he had subjected himself to the

JOHN CALVIN

necessity of eating and drinking; and now, though relieved from that necessity, he

eats for the purpose of convincing his disciples of the certainty of his resurrection.

Thus we see how he disregarded himself, and chose always to be devoted to our

interests. This is the true and pious meditation on this narrative, in which believers

may advantageously rest, dismissing questions of mere curiosity, such as, "Was this

corruptible food digested?" "What sort of nourishment did the body of Christ derive

from it?" and, "What became of what did not go to nourishment?" As if it had not

been in the power of Him who created all things out of nothing to reduce to nothing

a small portion of food, whenever he thought fit. As Christ really tasted the fish and

the honeycomb, in order to show that he was a man, so we cannot doubt that by

his divine power he consumed what was not needed to pass into nourishment. Thus

the angels, at the table of Abraham, (Genesis 18:1,) having been clothed with real

bodies, did actually, I have no doubt, eat and drink; but yet I do not therefore admit

that the meat and drink yielded them that refreshment which the weakness of the

flesh demands; but as they were clothed with a human form for the sake of Abraham,

so the Lord granted this favor to his servant, that those heavenly visitors ate before

his tent. Now if we acknowledge that the bodies which they assumed for a time were

reduced to nothing after they had discharged their embassy, who will deny that the

same thing happened as to the food?

44. These are the words. Though it will afterwards appear from Matthew and

Mark that a discourse similar to this was delivered in Galilee, yet I think it probable

that Luke now relates what happened on the day after his resurrection. For what

John says of that day, that he breathed on them, that they might receive the Holy

Ghost, (20:22) agrees with the words of Luke which here immediately follow, that he

opened their understanding, that they might understand the Scriptures. By these

words Christ indirectly reproves their gross and shameful forgetfulness, that, though

they had long ago been fully informed of his future resurrection, they were as much

astonished as if it had never been mentioned to them. The import of his words is:

"Why do you hesitate as if this had been a new and unexpected occurrence, while

it is only what I frequently predicted to you? Why do you not rather remember my

words? For if hitherto you have reckoned me worthy of credit, this ought to have

been known to you from my instructions before it happened." In short, Christ tacitly

complains that his labor has been thrown away on the apostles, since his instruction

has been forgotten.

All things which are written concerning me. He now rebukes them more sharply

for their slowness, by declaring that he brought forward nothing that was new but

that he only reminded them of what had been declared by the Law and the Prophets,

with which they ought to have been familiar from their childhood. But though they

had been ignorant of the whole doctrine of religion, nothing could have been more

unreasonable than not to embrace readily what they knew to have undoubtedly pro-

ceeded from God; for it was a principle admitted by the whole nation, that there

was no religion but what was contained in the Law and the Prophets. The present

division of the Scriptures is more copious than what we find in other passages; for

besides the Law and the Prophets, he adds, in the third place, the Psalms, which,

HARMONY OF THE EVANGELISTS

though they might with propriety have been reckoned among the Prophets, have,

something distinct and peculiar to themselves. Yet the division into two par which

we have seen elsewhere, (Luke 16:16; John 1:45,) embraces notwithstanding the

whole of Scripture.

45. Then he opened their understanding. As the Lord had formerly discharged

the office of Teacher, with little or no improvement on the part of the disciples, he

now begins to teach them inwardly by his Spirit; for words are icily wasted on the

air, until the minds are enlightened by the gift of understanding. It is true, indeed,

that

the word of God is like a lamp,

(Psalm 119:105;)

but it shines in darkness and amidst the blind, until the inward light is given by the

Lord, to whom it peculiarly belongs to enlighten the blind, (Psalm 146:8.) And hence

it is evident how great is the corruption of our nature, since the light of life exhibited

to us in the heavenly oracles is of no avail to us. Now if we do not perceive by the

understanding what is right, how would the will be sufficient for yielding obedience?

We ought, therefore, to acknowledge that we come short in every respect, so that the

heavenly doctrine proves to be useful and efficacious to us, only so far as the Spirit

both forms our minds to understand it, and our hearts to submit to its yoke; and,

therefore, that in order to our being properly qualified for becoming his disciples, we

must lay aside all confidence in our own abilities, and seek light from heaven; and,

abandoning the foolish opinion of free-will, must give ourselves up to be governed

by God. Nor is it without reason that Paul bids men

become fools, that they may be wise to God,

(1 Corinthians 3:18;)

for no darkness is more dangerous for quenching the light of the Spirit than re-

liance on our own sagacity.

That they might understand the Scriptures. Let the reader next observe, that the

disciples had not the eyes of their mind opened, so as to comprehend the mysteries

of God without any assistance, but so far as they are contained in the Scriptures;

and thus was fulfilled what is said,

(Psalm 119:18,) Enlighten mine eyes,

that I may behold the wonders of thy law.

For God does not bestow the Spirit on his people, in order to set aside the use of his

word, but rather to render it fruitful. It is highly improper, therefore, in fanatics, under

the pretense of revelations, to take upon themselves the liberty of despising the

Scriptures; for what we now read in reference to the apostles is daily accomplished

by Christ in all his people, namely, that by his Spirit he guides us to understand the

Scriptures, and does not hurry us away into the idle raptures of enthusiasm.

But it may be asked, Why did Christ choose to lose his labor, during the entire

period of three years, in teaching them, rather than to open their understandings

from the very outset? I reply, first, though the fruit of his labor did not immediately

appear, still it was not useless; for when the new light was given to them, they

likewise perceived the advantage of the former period. For I regard these words as

JOHN CALVIN

meaning, not only that he opened their understandings, that, in future they might be

ready to receive instruction, if any thing were stated to them, but that they might call

to remembrance his doctrine, which they had formerly heard without any advantage.

Next, let us learn that this ignorance, which lasted during three years, was of great

use for informing them that from no other source than from the heavenly light did

they obtain their new discernment. Besides, by this fact Christ gave an undoubted

proof of his Divinity; for he not only was the minister of the outward voice, which

sounded in their ears, but by his hidden power he penetrated into their minds, and

thus showed that what, Paul tells us, does not belong to the teachers of the Church

is the prerogative of Him alone, (1 Corinthians 3:7.) Yet it ought to be observed,

that the apostles were not so destitute of the light of understanding as not to hold

certain elementary principles; but as it was only a slight taste, it is reckoned to be

a commencement of true understanding when the veil is removed, and they behold

Christ in the Law and the Prophets.

46. And he said to them, Thus it is written. The connection of these words refutes

the calumny of those who allege that outward doctrine would be superfluous, if we

did not naturally possess some power of understanding. "Why," say they, "would the

Lord speak to the deaf?" But we see that, when the Spirit of Christ, who is the inward

Teacher, performs his office, the labor of the minister who speaks is not thrown away;

for Christ, after having bestowed on his followers the gift of understanding, instructs

them out of the Scriptures with real advantage. With the reprobate, indeed, though

the outward word passes away as if it were dead, still it renders them inexcusable.

As to the words of Christ, they are founded on this principle: Whatever is written

must be fulfilled, for God declared nothing by his prophets but what he will undoubt-

edly accomplish." But by these words we are likewise taught what it is that we ought

chiefly to learn from the Law and the Prophets; namely, that since Christ is the end

and the soul of the law, (Romans 10:4,) whatever we learn without him, and apart

from him, is idle and unprofitable. Whoever then desires to make great proficiency in

the Scriptures ought always to keep this end in view. Now Christ here places first in

order his death and resurrection, and afterwards the fruit which we derive from both.

For whence come repentance and forgiveness of sins, but because our old man is

crucified with Christ, (Romans 6:6,) that by his grace we may rise to newness of life;

and because our sins have been expiated by the sacrifice of his death, our pollution

has been washed away by his blood, and we have, obtained righteousness through

his resurrection? He teaches, therefore, that in his death and resurrection we ought

to seek the cause and grounds of our salvation; because hence arise reconciliation

to God, and regeneration to a new and spiritual life. Thus it is expressly stated that

neither forgiveness of sins nor repentance can be preached but in his name; for, on

the one hand, we have no right to expect the imputation of righteousness, and, on

the other hand, we do not obtain self-denial and newness of life, except so far as

he is made to us righteousness and sanctification,

(1 Corinthians 1:30.)

But as we have elsewhere treated copiously of this summary of the Gospel, it is

better to refer my readers to those passages for what they happen not to remember,

HARMONY OF THE EVANGELISTS

than to load them with repetitions.

47. To all nations, beginning at Jerusalem. Christ now discovers clearly what he

had formerly concealed—that the grace of the redemption brought by him extends

alike to all nations. For though the prophets had frequently predicted the calling of

the Gentiles, still it was not revealed in such a manner that the Jews could willingly

admit the Gentiles to share with them in the hope of salvation. Till his resurrection,

therefore, Christ was not acknowledged to be any thing more than the Redeemer

of the chosen people alone; and then, for the first time, was the wall of partition

(Ephesians 2:14) thrown down, that they who had been strangers, (Ephesians 2:19,)

and who had formerly been scattered, might be gathered into the fold of the Lord.

In the meantime, however, that the covenant of God might not seem to be made

void, Christ has assigned to the Jews the first rank, enjoining the apostles to begin

at Jerusalem. For since God had peculiarly adopted the posterity of Abraham, they

must have been preferred to the rest of the world. This is the privilege of the firstborn

which Jeremiah ascribes to them, when Jehovah says, I am a father to Israel, and

Ephraim is first-born, (30:9.) This order, too, Paul everywhere observes with the

greatest care, telling us that Christ came and proclaimed peace to those who were

near, and afterwards to strangers who were at a distance, (Ephesians 2:17.)

48. And you are witnesses of those things. He does not yet commission them to

preach the gospel, but only reminds them to what service he has appointed them,

that they may prepare themselves for it in due time. He holds out this, partly as a

consolation to soothe their grief, and partly as a spur to correct their sloth. Conscious

of their recent departure from their Master, they must have been in a state of dejec-

tion and here, contrary to all expectation, Christ bestows on them incredible honor,

enjoining them to publish to the whole world the message of eternal salvation. In

this manner he not only restores them to their former condition, but by the extent

of this new favor he utterly obliterates the recollection of their heinous crimes; but

at the same time, as I have said, he stimulates them, that they may not be so slow

and dilatory in reference to the faith of which they were appointed to be preachers.

49. And, lo, I send. That the apostles may not be terrified by their weakness,

he invites them to expect new and extraordinary grace; as if he had said, though

you feel yourselves to be unfit for such a charge, there is no reason why you should

despond, because I will send you from heaven that power which I know that you do

not possess. The more fully to confirm them in this confidence, he mentions that the

Father had promised to them the Holy Spirit; for, in order that they might prepare

themselves with greater alacrity for the work, God had already encouraged them by

his promise, as a remedy for their distrust. Christ now puts himself in the place of the

Father, and undertakes to perform the promise; in which he again claims for himself

divine power. To invest feeble men with heavenly power, is a part of that glory which

God swears that he will not give to another: and, therefore, if it belongs to Christ, it

follows that he is that God who formerly spoke by the mouth of the prophet, (Isaiah

42:8.) And though God promised special grace to the apostles, and Christ bestowed

it on them, we ought to hold universally that no mortal is of himself qualified for

preaching the gospel, except so far as God clothes him with his Spirit, to supply his

JOHN CALVIN

nakedness and poverty. And certainly, as it is not in reference to the apostles alone

that Paul exclaims,

(2 Corinthians 2:16,)

And who shall be found sufficient for these things?

so all whom God raises up to be ministers of the gospel must be endued with the

heavenly Spirit; and, therefore, in every part of Scripture he is promised to all the

teachers of the Church without exception.

But remain you in the city of Jerusalem. That they may not advance to teach

before the proper time, Christ enjoins on them silence and repose, until, sending

them out according to his pleasure, he may make a seasonable use of their labors.

And this was a useful trial of their obedience, that, after having been endued with the

understanding of the Scripture, and after having had the grace of the Spirit breathed

on them, (John 20:22;) yet because the Lord had forbidden them to speak, they were

silent as if they had been dumb. For we know that those who expect to gain applause

and admiration from their hearers are very desirous to appear in public. Perhaps, too,

by this delay, Christ intended to punish them for indolence, because they did not,

in compliance with his injunction, set out immediately, on the same day, for Galilee.

However that may be, we are taught by their example, that we ought to attempt

nothing but as the Lord calls us to it; and, therefore, though they may possess some

ability to teach in public, let men remain in silence and retirement, until the Lord

lead them by the hand into the public assembly. When they are commanded to

remain at Jerusalem, we must understand this to mean, after they had returned from

Galilee. For, as we shortly afterwards learn from Matthew, though he gave them an

opportunity of seeing him at Jerusalem, still he did not change his original intention

to go to Galilee, (Matthew 26:32, and 28:10.) The meaning of the word, therefore,

is, that after having given them injunctions at the appointed place, he wishes them

to remain silent for a time, until he supplies them with new rigor.

Matthew 28:16-20; Mark 16:15-18

MATTHEW 28:16-20; MARK 16:15-18

Matthew 28:16-20

Mark 16:15-18

16. But the eleven disciples went into Galilee, to the mountain where Jesus had

appointed them. 17. And when they saw him, they worshipped him; but some

doubted. 18. And Jesus approached, and spoke to them, saying, All power is given

to me in heaven and on the earth. 19. Go out, therefore, and teach all nations,

baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; 20.

Teaching them to observe all things, whatsoever I have commanded you; and, lo, I

am with you always, even to the end of the world.

15. And he said to them, Go into all the world, and preach the gospel to every

creature. 16. He who shall believe and be baptized shall be saved; but he who

shall believe shall be condemned. 17. And these signs shall follow those who shall

believe: In my name they shall cast out devils; they shall speak with new tongues;

18. They shall take up serpents; and if they drink any deadly thing, it shall not hurt

them; they shall lay hands on the sick, and they shall recover.

Matthew 28:16. And the eleven disciples went into Galilee. Matthew, passing

by those occurrences which we have taken out of the other three Evangelists, men-

tions only in what place the eleven disciples were appointed to the apostolic office.

For—as we have already had frequent opportunities of perceiving—it was not the

intention of the Evangelists to embrace every part of the history; because the Holy

Spirit, who guided their pen, has thought fit to compose such a summary as we see

out of their united testimonies. Matthew has therefore selected what was of the

greatest importance to us, namely, that when Christ appeared to the disciples, he

likewise commissioned them to be apostles, to convey into every part of the world

the message of eternal life.

To the mountain where Jesus had appointed them. Though the mountain is not

mentioned any where else, yet we con-elude that this spot in Galilee was known to

Mary. 1651

1651"Que Christ enseigna nommément ce lieu-là a Marie;" — "that Christ expressly informed

JOHN CALVIN

17. But some doubted. It is wonderful that, after they had twice seen Christ,

still some doubted. If any one choose to view this as referring to the first appear-

ance, there will be no absurdity in that opinion; for the Evangelists are sometimes

in the habit of blending a variety of transactions. But neither would it have the ap-

pearance of absurdity to suppose that in some of them the remains of their former

terror led them again into hesitation; for we know that, when Christ appeared, they

were struck with fear and amazement, till they had recovered their minds and had

become accustomed to his presence. The meaning, therefor appears to me to be,

that some at first hesitated, until Christ made a nearer and more familiar approach

to them; but that when they certainly and absolutely recognized him, then they wor-

shipped, because the splendor of his divine glory was manifest. And perhaps it was

the same reason that suddenly caused them to doubt, and afterwards led them to

worship him; namely, that he had laid aside the form of a servant, and had nothing

in his appearance but what was heavenly.

18. And Jesus approached and spoke to them. His approach unquestionably re-

moved all hesitation. Before relating that the office of teaching was committed to

the disciples, Matthew says that Christ began by speaking of his power; and not with-

out reason. For no ordinary authority would here have been enough, but sovereign

and truly divine government ought to be possessed by him who commands them

to promise eternal life in his name to reduce the whole world under his sway, and

to publish a doctrine which subdues all pride, and lays prostrate the whole of the

human race. And by this preface Christ not only encouraged the Apostles to full

confidence in the discharge of their office, but confirmed the faith of his gospel in

all ages. Never, certainly, would the Apostles have had sufficient confidence to un-

dertake so arduous an office, if they had not known that their Protector sitteth in

heaven, and that the highest authority is given to him; for without such a support

it would have been impossible for them to make any progress. But when they learn

that he to whom they owe their services is the Governor of heaven and earth, this

alone was abundantly sufficient for preparing them to rise superior to all opposition.

As regards the hearers, if the contemptible appearance of those who preach the

gospel weakens or retards their faith, let them learn to raise their eyes to the Master

himself, by whose power the majesty of the Gospel ought to be estimated, and then

they will not venture to despise him when speaking by his ministers.

He expressly calls himself the Lord and King of heaven and earth, because, by

constraining men to obey him in the preaching of the gospel, he establishes his

throne on the earth; and, by regenerating his people to a new life, and inviting them

to the hope of salvation, he opens heaven to admit to a blessed immortality with

angels those who formerly had not only crawled on the world, but had been plunged

in the abyss of death. Yet let us remember that what Christ possessed in his own

right was given to him by the Father in our flesh, or—to express it more clearly—

in the person of the Mediator; for he does not lay claim to the eternal power with

which he was endued before the creation of the world, but to that which he has now

received, by being appointed to be Judge of the world. Nay, more, it ought to be

Mary respecting that place."

HARMONY OF THE EVANGELISTS

remarked, that this authority was not fully known until he rose from the dead; for

then only did he come forth adorned with the emblems of supreme King. To this also

relate those words of Paul:

he emptied himself, ({ἑαυτὸν} {ἐκένωσε},) therefore God hath exalted him, and

given to him a name which is above every other name,

(Philippians 2:7, 9.)

And though, in other passage the sitting at the right hand of God is placed after

the ascension to heaven, as later in the order of time; yet as the resurrection and

the ascension to heaven are closely connected with each other, with good reason

does Christ now speak of his power in such magnificent terms.

19. Go out, therefore, and teach all nations. Though Mark, after having related

that Christ appeared to the eleven disciples, immediately subjoins the command to

preach the gospel, he does not speak of these as an unbroken series of events, for

we learn from the enumeration of them which is given by Matthew, that the latter

event did not take place before they had gone into Galilee. The meaning amounts

to this, that by proclaiming the gospel everywhere, they should bring all nations to

the obedience of the faith, and next, that they should seal and ratify their doctrine

by the sign of the gospel. In Matthew, they are first taught simply to teach; but

Mark expresses the kind of doctrine, that they should preach the gospel; and shortly

afterwards Matthew himself adds this limitation, to teach them to observe all things

whatsoever the Lord hath commanded.

Let us learn from this passage, that the apostleship is not an empty title, but a

laborious office; and that, consequently, nothing is more absurd or intolerable than

that this honor should be claimed by hypocrites, who live like kings at their ease, and

disdainfully throw away from themselves the office of teaching. The Pope of Rome

and his band proudly boast of their succession, as if they held this rank in common

with Peter and his companions; and yet they pay no more regard to doctrine than was

paid by the Luperci, or the priests of Bacchus and Venus. 1652 And with what face,

pray, do they claim to be the successors of those who, they are told, were appointed

to be preachers of the gospel? But though they are not ashamed to display their

impudence, still with every reader of sound judgment this single word is sufficient

to lay prostrate their silly hierarchy—that no man can be a successor of the apostles

who does not devote his services to Christ in the preaching of the gospel. In short,

whoever does not fulfill the duties of a teacher acts wickedly and falsely by assuming

the name of an apostle; and what is more—the priesthood of the New Testament

1652The God Pan, in honor of whom the grossest indecency was practiced at the festival of the Lupercalia, — Bacchus, the patron of drunkenness, — and Venus, the patroness of licentiousness, — recall to every one who is familiar with classical literature the degraded state of morals into which Rome had sunk amidst the proudest triumphs of civilization. Ancient Heathenism, like the Braminism of modern Hindostan, offered a ready apology for every species of crime, and associated with the history of its gods, and with the most sacred duties of religion, scenes so utterly impure, and so much fitted to inflame the basest passions, that the bare recital of them would offend a modest ear. By the present allusion, Calvin means something more than meets the eye, and reminds us that the Pope and his clergy not only "paid as little regard to Christian doctrine as the priests of Pan, and Bacchus, and Venus," but that they too closely resembled them in the flagrant immorality of their lives. Above all, he points to the refinements of casuistry, the shocking disclosures of the confessional, and the profligacy of monastic life, in all of which, under the cloak of religion, practices, of which it is a shame even to speak, (Ephesians 5:12,) received the most direct encouragement. — Ed.

JOHN CALVIN

consists in slaying men, as a sacrifice to God, by the spiritual sword of the word.

Hence it follows, that all are but pretended and spurious priests who are not devoted

to the office of teaching.

Teach all nations. Here Christ, by removing the distinction, makes the Gentiles

equal to the Jews, and admits both, indiscriminately to a participation in the

covenant. Such is also the import of the term: go out; for the prophets under the

law had limits assigned to them, but now,

the wall of partition having been broken down,

(Ephesians 2:14,)

the Lord commands the ministers of the gospel to go to a distance, in order to

spread the doctrine of salvation in every part of the world. For though, as we have

lately suggested, the right of the first-born at the very commencement of the gospel,

remained among the Jews, still the inheritance of life was common to the Gentiles.

Thus was fulfilled that prediction of Isaiah, (49:6,) and others of a similar nature, that

Christ was

given for a light of the Gentiles,

that he might be the salvation of God to the end of the earth.

Mark means the same thing by every creature; for when peace has been pro-

claimed to those that are within the Church, the same message reaches those who

are at a distance, and were strangers, (Ephesians 2:17, 19.) How necessary it was

that the apostles should be distinctly informed of the calling of the Gentiles, is evi-

dent from this consideration, that even after having received the command, they felt

the greatest horror at approaching them, as if by doing so they polluted themselves

and their doctrine.

Baptizing them. Christ enjoins that those who have submitted to the gospel, and

professed to be his disciples, shall be baptized; partly that their baptism may be a

pledge of eternal life before God:, and partly that it may be an outward sign of faith

before men. For we know that God testifies to us the grace of adoption by this sign,

because he engrafts us into the body of his Son, so as to reckon us among his flock;

and, therefore, not only our spiritual washing, by which he reconciles us to himself,

but likewise our new righteousness, are represented by it. But as God, by this seal

confirms to us his grace, so all who present themselves for baptism do, as it were,

by their own signature, ratify their faith. Now since this charge is expressly given to

the apostles along with the preaching of the word, it follows that none can lawfully

administer baptism but those who are also the ministers of doctrine. When private

persons, and even women, are permitted to baptize, nothing can be more at variance

with the ordinance of Christ, nor is it any thing else than a mere profanation. Besides,

as doctrine is placed first in order, this points out to us the true distinction between

this mystery and the bastard rites of the Gentiles, by which they are initiated into

their sacred mysteries; for the earthly element does not become a sacrament until

God quickens it by his word. As superstition improperly counterfeits all the works of

God, foolish men forge various sacraments at their pleasure; but as the word, which

is the soul, is not in them, they are idle and unmeaning shadows. Let us therefore

hold that the power of the doctrine causes the signs to assume a new nature; as the

HARMONY OF THE EVANGELISTS

outward working of the flesh begins to be the spiritual pledge of regeneration, when

it is preceded by the doctrine of the gospel; and this is the true consecration instead

of which, Popery has introduced to us the enchantments of sorcery.

Accordingly, it is said in Mark, He that shall believe and be baptized shall be saved.

By these words Christ not only excludes from the hope of salvation hypocrites who,

though destitute of faith, are puffed up only by the outward sign; but by a sacred

bond he connects baptism with doctrine, so that the latter is nothing more than

an appendage of the former. But as Christ enjoins them to teach before baptizing,

and desires that none but believers shall be admitted to baptism, it would appear

that baptism is not properly administered unless when it is preceded by faith. On

this pretense, the Anabaptists have stormed greatly against infant baptism. But the

reply is not difficult, if we attend to the reason of the command. Christ orders them

to convey to all nations the message of eternal salvation, and confirms it by adding

the seal of baptism. Now it was proper that faith in the word should be placed before

baptism, since the Gentiles were altogether alienated from God, and had nothing in

common with the chosen people; for otherwise it would have been a false figure,

which offered forgiveness and the gift of the Spirit to unbelievers, who were not yet

members of Christ. But we know that by faith those who were formerly despised are

united to the people of God.

It is now asked, on what condition does God adopt as children those who formerly

were aliens? It cannot, indeed, be denied that, when he has once received them into

his favor, he continues to bestow it on their children and their children's children. By

the coming of Christ God manifested himself as a Father equally to the Gentiles and

to the Jews; and, therefore, that promise, which was formerly given to the Jews, must

now be in force towards the Gentiles,

I will be thy God, and the God of thy seed after thee,

(Genesis 17:7.)

Thus we see that they who entered by faith into the Church of God are reckoned,

along with their posterity, among the members of Christ, and, at the same time,

called to the inheritance of salvation. And yet this does not involve the separation of

baptism from faith and doctrine; because, though infants are not yet of such an age

as to be capable of receiving the grace of God by faith, still God, when addressing

their parents, includes them also. I maintain, therefore, that it is not rash to admin-

ister baptism to infants, to which God invites them, when he promises that he will

be their God.

In the name of the Father, and of the Son, and of the Holy Spirit. This passage

shows that the full and clear knowledge of God, which had been but darkly shadowed

out under the Law and the Prophets, is at length fully discovered under the reign of

Christ. True, indeed, the ancients would never have ventured to call God their Father,

if they had not derived this assurance from Christ their Head; and the Eternal Wisdom

of God, who is the fountain of light and life, was not wholly unknown to them. It was

even one of their acknowledged principles, that God displays his power by the Holy

Spirit. But at the commencement of the gospel God was far more clearly revealed

in Three Persons; for then the Father manifested himself in the Son, his lively and

JOHN CALVIN

distinct image, while Christ, irradiating the world by the full splendor of his Spirit,

held out to the knowledge of men both himself and the Spirit.

There are good reasons why the Father, the Son, and the Holy Spirit, are expressly

mentioned; for there is no other way in which the efficacy of baptism can be experi-

enced than when we begin with the unmerited mercy of the Father, who reconciles

us to himself by the only begotten Son; next, Christ comes forward with the sacrifice

of his death; and at length, the Holy Spirit is likewise added, by whom he washes and

regenerates us, (Titus 3:5,) and, in short, makes us partakers of his benefits. Thus

we perceive that God cannot be truly known, unless our faith distinctly conceive

of Three Persons in one essence; and that the fruit and efficacy of baptism proceed

from God the Father adopting us through his Son, and, after having cleansed us from

the pollutions of the flesh through the Spirit: creating us anew to righteousness.

Mark 16:16 He who shall believe and be baptized shall be saved. This promise

was added in order to allure all mankind to believe; as it is followed, on the other

hand, by a threatening of awful destruction, in order to terrify unbelievers. Nor is

it wonderful that salvation is promised to believers; for, by believing in the only

begotten Son of God, not only are they reckoned among the children of God, but

receiving the gift of free justification and of the Spirit of regeneration, they possess

what constitutes eternal life. Baptism is joined to the faith of the gospel, in order

to inform us that the Mark of our salvation is engraved on it; for had it not served

to testify the grace of God, it would have been improper in Christ to have said, that

they who shall believe and be baptized shall be saved. Yet, at the same time, we

must hold that it is not required as absolutely necessary to salvation, so that all who

have not obtained it must perish; for it is not added to faith, as if it were the half of

the cause of our salvation, but as a testimony. I readily acknowledge that men are

laid under the necessity of not despising the sign of the grace of God; but though

God uses such aids in accommodation to the weakness of men, I deny that his grace

is limited to them. In this way we will say that it is not necessary in itself, but only

with respect to our obedience.

But he who shall not believe shall be condemned. By this second clause in which

Christ condemns those who shall not believe, he means that rebels, when they reject

the salvation offered to them, draw down upon themselves severer punishment, and

not only are involved in the general destruction of mankind, but bear the guilt of their

own ingratitude.

17 And these signs shall follow them that shall believe. As the Lord, while he

still lived with men in the world, had ratified the faith of his gospel by miracles,

so now he extends the same power to the future, lest the disciples should imagine

that it could not be separated from his bodily presence. For it was of very great

importance that this divine power of Christ should continue to be exerted amongst

believers, that it might be certainly known that he was risen from, the dead, and that

thus his doctrine might remain unimpaired, and that his name might be immortal.

When he says that believers will receive this gift, we must not understand this as

applying to every one of them; for we know that gifts were distributed variously, so

that the power of working miracles was possessed by only a few persons. But as that

HARMONY OF THE EVANGELISTS

which was bestowed on a few was common to the whole Church, and as the miracles

performed by one individual served for the confirmation of all, Christ properly uses

the word believers in an indefinite sense. The meaning, therefore, is, that believers

will be ministers of the same power which had formerly excited admiration in Christ,

that during his absence the sealing of the gospel may be more fully ascertained, as

he promises

that they will do the same things, and greater,

(John 14:12.)

To testify the glory and the divinity of Christ, it was enough that a few of the

believers should be endued with this power.

Though Christ does not expressly state whether he intends this gift to be tem-

porary, or to remain perpetually in his Church, yet it is more probable that miracles

were promised only for a time, in order to give luster to the gospel, while it was new

and in a state of obscurity. It is possible, no doubt, that the world may have been

deprived of this honor through the guilt of its own ingratitude; but I think that the

true design for which miracles were appointed was, that nothing which was neces-

sary for proving the doctrine of the gospel should be wanting at its commencement.

And certainly we see that the use of them ceased not long afterwards, or, at least,

that instances of them were so rare as to entitle us to conclude that they would not

be equally common in all ages.

Yet those who came after them, that they might not allow it to be supposed that

they were entirely destitute of miracles, were led by foolish avarice or ambition to

forge for themselves miracles which had no reality. Thus was the door opened for

the impostures of Satan, not only that delusions might be substituted for truth, but

that, under the pretense of miracles, the simple might be led aside from the true

faith. And certainly it was proper that men of eager curiosity, who, not satisfied with

lawful proof, were every day asking new miracles, should be carried away by such

impostures. This is the reason why Christ, in another passage, foretold that the reign

of Antichrist would be full of lying signs, (Matthew 24:24;) and Paul makes a similar

declaration, (2 Thessalonians 2:9.)

That our faith may be duly confirmed by miracles, let our minds be kept within

that moderation which I have mentioned. Hence, also, it follows that it is a silly

calumny which is advanced by those who object against our doctrine, that it wants

the aid of miracles; as if it were not the same doctrine which Christ long ago has

abundantly sealed. But on this subject I use greater brevity, because I have already

treated it more fully in many passages.

Matthew 28:20. Teaching them to observe all things. By these words, as I have

formerly suggested, Christ shows that, in sending the apostles, he does not entirely

resign his office, as if he ceased to be the Teacher of his Church; for he sends away the

apostles with this reservation, that they shall not bring forward their own inventions,

but shall purely and faithfully deliver from hand to hand (as we say) what he has

entrusted to them. Would to God that the Pope would subject to this rule the power

which he claims for himself; for we would easily permit him to be the successor of

Peter or of Paul, provided that he did not usurp a tyrannical dominion over our souls.

JOHN CALVIN

But as he has set aside the authority of Christ, and infects the Church with his childish

fooleries, this shows plainly enough how widely he has departed from the apostolic

office. In short, let us hold that by these words teachers are appointed over the

Church, not to put forward whatever they may think proper, but that they, as well

as others, may depend on the mouth of the Master alone, so as to gain disciples for

him, and not for themselves.

And, lo, I am with you always. As Christ gave to the apostles a commission which

they were unable to discharge by reliance on merely human power, he encourages

them by the assurance of his heavenly protection. For before promising that he

would be with them, he began with declaring that he is the, King of heaven and

earth, who governs all things by his power and authority.

The pronoun I must be viewed as emphatic; as if he had said that the apostles, if

they wished zealously to perform their duty, must not consider what they are able

to do, but must rely on the invincible power of those under whose banner they fight.

The nature of that presence which the Lord promises to his followers ought to be

understood spiritually; for it is not necessary that he should descend from heaven in

order to assist us, since he can assist us by the grace of his Spirit, as if he stretched

out his hand from heaven. For he who, in respect of his body, is at a great distance

from us, not only diffuses the efficacy of his Spirit through the whole world, but even

actually dwells in us.

Even to the end of the world. It ought likewise to be remarked, that this was not

spoken to the apostles alone; for the Lord promises his assistance not for a single

age only, but even to the end of the world. It is as if he had said, that though the

ministers of the gospel be weak and suffer the want of all things: he will be their

guardian, so that they will rise victorious over all the opposition of the world. In

like manner, experience clearly shows in the present day, that the operations of

Christ are carried on wonderfully in a secret manner, so that the gospel surmounts

innumerable obstacles.

So much the more intolerable is the wickedness of the Popish clergy, when they

take this as a pretext for their sacrilege and tyranny. They affirm that the Church

cannot err, because it is governed by Christ; as if Christ, like some private soldier,

hired himself for wages to other captains, and as if he had not, on the contrary,

reserved the entire authority for himself, and declared that he would defend his

doctrine, so that his ministers may confidently expect to be victorious over the whole

world.

Mark 16:19-20; Luke 24:50-53

MARK 16:19-20; LUKE 24:50-53

Mark 16:19-20

Luke 24:50-53

19. And after the Lord had thus spoken to them, he was taken up into heaven, and

sat down at the right hand of God. 20. And they went out and preached everywhere,

the Lord working with them, and confirming the word by accompanying signs.

50. And he led them out as far as to Bethany, and lifted up his hands, and blessed

them. 51. And it came to pass that, while he was blessing them, he withdrew from

them, and was carried up into heaven. 52. And having worshipped him, they re-

turned to Jerusalem with great joy, 53. And were always in the temple, praising and

blessing God. Amen.

Mark 16:19. And after the Lord had thus spoken to them. The Evangelist

Matthew, having extolled in magnificent language the reign of Christ over the whole

world, says nothing about his ascension to heaven. Mark, too, takes no notice of

the place and the manner, both of which are described by Luke; for he says that

the disciples were led out to Bethany, that from the Mount of Olives, (Matthew

24:3,) whence he had descended to undergo the ignominy of the cross, he might

ascend the heavenly throne. Now as he did not, after his resurrection, appear

indiscriminately to all, so he did not permit all to be the witnesses of his ascension to

heaven; for he intended that this mystery of faith should be known by the preaching

of the gospel rather than beheld by the eyes.

Luke 24:50. And lifted up his hands, and blessed them; by which he showed that

the office of blessing, which was enjoined on the priests under the law, belonged

truly and properly to himself. When men bless one another it is nothing else than

praying in behalf of their brethren; but with God it is otherwise, for he does not

merely befriend us by wishes, but by a simple act of his will grants what is desirable

for us. But while He is the only Author of all blessing, yet that men might obtain a

familiar view of his grace, he chose that at first the priests should bless in his name

as mediators. Thus Melchizedek blessed Abraham, (Genesis 14:19,) and in Numbers

6:23-27, a perpetual law is laid down in reference to this matter. To this purport

JOHN CALVIN

also is what we read in Psalm 118:26, We bless you out of the house of the Lord In

short, the apostle has told us that to bless others is a Mark of superiority; for the

less, he says, is blessed by the greater, (Hebrews 7:7.) Now when Christ, the true

Melchizedek and eternal Priest, was manifested, it was necessary that in him should

be fulfilled what had been shadowed out by the figures of the law; as Paul also shows

that we are blessed in him by God the Father, that we may be rich in all heavenly

blessings, (Ephesians 1:3.) Openly and solemnly he once blessed the apostles, that

believers may go direct to himself, if they desire to be partakers of his grace. In

the lifting up of the hands is described an ancient ceremony which, we know:, was

formerly used by the priests.

52. And having worshipped him, they returned. By the word worship, Luke

means, first, that the apostles were relieved from all doubt, because at that time

the majesty of Christ shone on all sides, so that there was no longer any room for

doubting of his resurrection; and, secondly, that for the same reason they began

to honor him with greater reverence than when they enjoyed his society on earth.

For the worship which is here mentioned was rendered to him not only as Master or

Prophet, nor even as the Messiah, whose character had been but half known, but as

the King of glory and the Judge of the world. Now as Luke intended to give a longer

narrative, he only states briefly what the apostles did during ten days. The amount

of what is said is, that through the fervor of their joy they broke out openly into the

praises of God, and were continually in the temple; not that they remained there by

day and by night, but that they attended the public assemblies, and were present at

the ordinary and stated hours to render thanksgiving to God. This joy is contrasted

with the fear which formerly kept them retired and concealed at home.

Mark 16:19. And sat down at the right hand of God. In other passages I have

explained what is meant by this expression, namely, that Christ was raised on high,

that he might be exalted above angels and all creatures; that by his agency the

Father might govern the world, and, in short, that before him every knee might bow,

(Philippians 2:10.) It is the same as if he were called God's Deputy, to represent

the person of God; and, therefore, we must not imagine to ourselves any one place,

since the right hand is a metaphor which denotes the power that is next to God. This

was purposely added by Mark, in order to inform us that Christ was taken up into

heaven, not to enjoy blessed rest at a distance from us, but to govern the world for

the salvation of all believers.

20. And they went out and preached. Mark here notices briefly those events of

which Luke continues the history in his second book 1653 that the voice of a small

and dispersed body of men resounded even to the extremities of the world. For

exactly in proportion as the fact was less credible, so much the more manifestly was

there displayed in it a miracle of heavenly power. Every person would have thought

that, by the death of the cross, Christ would either be altogether extinguished, or so

completely overwhelmed, that he would never be again mentioned but with shame

and loathing. The apostles, whom he had chosen to be his witnesses, had basely

1653That inspired book which is now generally known by the name of The Acts of the Apostles, was often denominated, by older writers, Second Luke. — Ed.

HARMONY OF THE EVANGELISTS

deserted him, and had betaken themselves to darkness and concealment. Such

was their ignorance and want of education, and such was the contempt in which

they were held, that they hardly ventured to utter a word in public. Was it to be

expected that men who were unlearned, and were held in no esteem, and had even

deserted their Master, should, by the sound of their voice, reduce so many scattered

nations into subjection to him who had been crucified? There is great emphasis,

therefore, in the words, they went out and preached everywhere — men who but

lately shut themselves up, trembling and silent, in their prison. For it was impossible

that so sudden a change should be accomplished in a moment by human power; and

therefore Mark adds,

The Lord working with them; by which he means that this was truly a divine work.

And yet by this mode of expression he does not represent them as sharing their work

or labor with the grace of God, as if they contributed any thing to it of themselves; but

simply means that they were assisted by God, because, according to the flesh, they

would in vain have attempted what was actually performed by them. The ministers

of the word, I acknowledge, are called fellow-workers with God, (1 Corinthians 3:9,)

because he makes use of their agency; but we ought to understand that they have

no power beyond what he bestows, and that by planting and watering they do no

good, unless the increase come from the secret efficacy of the Spirit.

And confirming the word. Here, in my opinion, Mark points out a particular in-

stance of what he had just now stated in general terms; for there were other meth-

ods by which the Lord wrought with them, that the preaching of the gospel might

not be fruitless; but this was a striking proof of his assistance, that he confirmed

their doctrine by miracles. Now this passage shows what use we ought to make of

miracles, if we do not choose to apply them to perverse corruptions; namely, that

they aid the gospel. Hence it follows that God's holy order is subverted, if miracles

are separated from the word of God, to which they are appendages; and if they are

employed to adorn wicked doctrines, or to disguise corrupt modes of worship.

Indexes

French Words and Phrases

• (Les gens) le cognurent incontinent: 1 • A Dieu son Pere: 1 • A batailler ouvertement contre Dieu: 1 • A bon droict done Christ royant ses deux disciples eslevez d'une vaine gloire,

les arreste a penser aux choses qui concernent le devoir de leur vocation: 1 • A bon droict on dit simplement, L'homme, encore que cela ne convient qu'a

l'ame: 1 • A bon droict retire ses disciples de ceste nonchalance et stupidite de suyvre

les aveugles, et pour leur faire plaisir d'aller tastonnant en tenebres comme

eux: 1 • A ceste cause en l'Escriture Dieu commande aux transgresseurs de retourner

a leur coeur: 1 • A ceste fin de renverser et destruire: 1 • A este un acte special et extraordinaire, duquel si on vouloit faire une reigle

generale, ce seroit un abus: 1 • A faire bonnes oeuvres: 1 • A faire examen pour cognoistre les personnes: 1 • A fin de monstrer qu'au second lieu il parloit de quelque autre chose que de

la personne de Pierre: 1 • A fin de n'approcher de luy, et de ne recevoir sa doctrine: 1 • A fin d'adoucir le Iuge, et destourner son iuste courroux: 1 • A fin que les disciples ne facent conscience d'aucune sorte de viande: 1 • A fin que sa puissance soit tant mieux cognue, quand on verra les avancemens

qu'on n'avoit iamais attendus: 1 • A la capacite et apprehension commune de l'entendement humain: 1 • A nous lier les uns avec les autres en toute sainctete et crainte de Dieu: 1 • A porter la croix qua Dieu leur met sur les epaules: 1 • A quel propos aussi empesche-t-il la terre: 1 • A scavoir qu'il menacoit et faisoit taire les esprits immondes: 1 • A tous fideles: 1

JOHN CALVIN

• A use d'un terme convenable a la coustume du pays: 1 • Adonc usant de menaces il leur commanda qu'ils ne le dissent a personne: 1 • Afin d'estre plus libres pour s'employer a meilleures choses a la gloire de Dieu:

1 • Afin qu'on ne pensast point qu'il prinst cela a desplaisir, et qu'on lui attribuast

l'honneur de Roy contre son vouloir: 1 • Ains il prend fin: 1 • Ainsi Christ accorde estre vray, ce qui ne l'est pas de faict, mais qui pourroit

sembler l'estre en apparence a gens qui ne scavent pas bien iuger et discerner

les choses: 1 • Ainsi envoy, incontinent le bourreau: 1 • Ainsi est celuy qui thesaurize (ou, a fait grand areas de biens) : 1 • Ainsi les vaines et folles pensees de la chair font qu'a tous coups nous defail-

lons au milieu des affaires, comme si nous estions plongez en l'eau iusques

par dessus la teste: 1 • Ambassadeurs ou prescheurs temporels: 1 • Ami des Peagers et gens du mauvaise vie: 1 • Apres avoir conqueste le royaume: 1 • Apres avoir recognu le bien qui est en eux par la grace de Dieu: 1 • Apres ces choses il veint en Capernaum: 1 • Apres la cognoissance du peche s'ensuit aussi la confession: 1 • Au feu qui ne s'esteint point: 1 • Au reste, quand il dit que les maux qu'un chacun fait procedent de la bouche,

: 1 • Auquel Dieu a voulu que ses Prophetes ayent soustenu de grans combats et

rudes alarmes: 1 • Ausquels il donne l'Esprit d'adoption, qui est l'Esprit de la liberte: 1 • Ausquels il respondit, et leur dit, La nation meschante et adultere (ou, bas-

tarde) : 1 • Aussi en la personne de ce bon pere il nous propose l'affection de Dieu: 1 • Autant que l'ouye simple est comme quand on regarde en un mirroir, et que

la memoire s'en escoule incontinent: 1 • Aux Docteurs de la Loy: 1 • Aux nerfs appelez Optiques, qui sont les conduits de la veue: 1 • Aux troisiemes, le ble estant en herbe est estouffe: 1 • Avance-toy incontinent: 1 • Avec l'estat present du monde, qui est comme tout obscurci de brouillars: 1 • Avec sa femme: 1 • Avec tremblement et incertitude de conscience: 1 • Avoyent follement desire une chose qu'ils n'ont peu obtenir: 1 • Benit soil celuy: 1 2 • Bien-hereux sera celuy qui mangera: 1 • Car Christ ne se contentant point de leur faire voir de leurs propres yeux sa

vertu, a voulu mesme qu'elle passast par leurs mains, et qu'ils la touchassent:

HARMONY OF THE EVANGELISTS

1 • Car arguer signifie convaincre par argumens, et remonstrer par bonnes

raisons: 1 • Car cela n'est proprement autre chose que se retirer des commencemens, et

ne vouloir entrer a la premiere lecon de son eschole: 1 • Car combien qu'il voulust parler en telle sorte que les reprouvez n'y entendis-

sent rien, il a toutesfois tellement modere son style, qu'en leur stupidite ils

ont senti que son parler avoit quelque vertu celeste et Divine: 1 • Car elle est de mauvaise vie: 1 • Car encore que 'les biens' abondent a quelqu'un, si n'a-il pas vie par les biens:

1 • Car il avoit beaucoup de richesses: 1 • Car il n'advient point qu'aucun Prophete meure hors de Ierusalem: 1 • Car il semble par ce moyen qu'il commande aux siens de tenir leur coeur

contre les pervers, et leur refuser pardon: 1 • Car il y a temps d'ouir, et temps de faire, et de mettre la main a la besongne:

1 • Car il y avoit si pen de la iusques en Ierusalem, qu'il y fust aisee-merit alle a

pied: 1 • Car ils disoyent qu'il estoit hors du sens: 1 • Car ils n'avoyent point entendu le faict des pains, d'autant que leur coeur

estoit aveugle, ou, estourdi: 1 • Car la le propos sera touchant le droict et legitime usage des dons de Dieu: 1 • Car les chiens mangent, ou, mais aussi : 1 • Car l'objection s'addresse a la personne, comme on dit, et non pas a la chose:

c'est a dire, Christ ne regarde point ce qu'a la verite il falloit dire de ces Exor-

cistes, mais ce qu'en pensoyent les scribes: 1 • Car mon fils que voyci estoit mort, et il est retourne a vie: il estoit perdu, mais

il est retrouve: 1 • Car selon mon avis ce mot et se doit resoudre en Car, ou Pource que: 1 • Car voyla ses mots, Estant monte sur an asne: 1 • Ce mal-heureux ennemi nous manie tout a son aise, et regne en nous comme

en se iouant: 1 • Ce n'est pas a moy a le dormer: 1 • Ce pere de toute finesse et malice: 1 • Ce peuple-la a vileinement et meschamment mesprise l'honneur auquel Dieu

le convioit: 1 • Ce que les fideles experimentent ton les iours en eux-mesmes estre vray: 1 • Ce qu'ayant ouy les disciples cheurent sur leur face en terre: 1 • Ce qu'il aime donc le plus, et ou il prend un souverain plaisir, c'est ceste place

vuide qui se fait quand l'homme ne tient conte de la grace de Dieu, et est

nonchalant d'en bien user: 1 • Ce sont autant d'avertissemens proufitables, par lequel Dieu nous convie a

repentance: 1

JOHN CALVIN

• Ceci a este un signe de recognoissance du bien receu de Christ: 1 • Ceci semble a plusieurs estre trop extreme et rigoureux: 1 • Cela ne sera point tirer trop loin les parollcs de Christ: 1 • Cela n'empesche point que Dieu n'use de leur service: 1 • Celuy qui oit la Parole, et l'entend, a scavoir celuy qui porte et produit fruict:

1 • Cependant neantmoins il ne laisse point d'estre vray, que le Seigneur tient

ses secrets cachez, a fin que le goust et la fruition d'iceux ne parviene aux

reprouvez: 1 • Cependant une multitude s'estant assemblee a milliers: 1 • Ces dons qui estoyent procedez de sa pure liberalite: 1 • Cest espece [de diablos] ne sort point: 1 • Ceste espece [de diables] ne sort point: 1 • Ceste femme, profane de nation: 1 • Ceste hautesse et profondeur des iugemens de Dieu: 1 • Cette cruelle diablesse: 1 • Ceux a qui il estoit: 1 • Ceux qui meurent alaigrement pour Christ: 1 • Ceux qui sont cheus et ont failli: 1 • Christ laissant la ces orgueilleux, se retourne vers les dociles: 1 • Christ n'a point entreprins, ou essaye une chose a l'aventure, et de laquelle

l'issue fust incertaine: mais a veu que la ruine de Satan s'en en-suyvroit: 1 • Combien cela est faux et frivole: 1 • Combien que ceste preparation a recevoir la grace de Christ despouille desia

entierement les hommes, et monstre qu'ils sont du tout vuides de vertu: 1 • Combien que les richesses rendent un homme honorable au monde: 1 • Combien que l'honneste naturelle condamne un tel marriage: 1 • Combien que nous soyons subiets a mille dangers et inconveniens: 1 • Combien qu'il faut resoudre le verbe du temps present en un temps passe:

comme quand il dit, Ses pechez luy sont pardonnez: : 1 • Combien qu'il il differe de se courroucer pour eux; ou: 1 • Combien qu'il soit tousiours necessaire de gemir: 1 • Combien y-a-il de mercenaires en la maison de mon pere, qui ont force pain:

1 • Comme aussi en d'autres passages il s'accomodi a ce qui estoit lors ordinaire,

et use des termes communes: 1 • Comme aussi le proverbe ancien portoit, Que la langue est le charactere ou

pourtrait du coeur: 1 • Comme choses absurdes, et contre l'opinion commune: 1 • Comme c'estoyent gens tout pleins d'un malin vouloir: 1 • Comme si Christ entendoit qu'il y a assez d'un mets, ou d'une sorte de viande:

1 • Comme si par force et contreinte il fust renu endurer la mort: 1 • Comme si tout alloit a souhait et comme si ce qu'on leur a dit estoit aussi doux

HARMONY OF THE EVANGELISTS

a avaller que sucre: 1 • Comme souventesfois on verra de meschans garnemens sans crainte de Dieu,

qui diront tout haut et hardiment qu'ils appellent au jugement celeste: 1 • Comme s'ils estoyent escrits en une rolle, ou enregistrez en quelque livre: 1 • Comme une aide pour vous exciter et enflamber: 1 • Comment il est possible que Dieu punisse: 1 • Comment ils le mettroyent a mort: 1 • Commoe nous voyons que le pere de famille tire de son cellier ou grenier

toutes sortes de provisions: 1 • Comprend tous devoirs d'obeissance, secours, et soulagement: 1 • C'a este un amusement de gens oisifs, et qui ne scavoyent que faire: 1 • C'est donc une louange et recommendation singuliere: 1 • C'est le bon marchand : 1 • C'est le profit ou l'avancement de toute la compagnie des fideles en commun:

1 • C'est par Beel-zebub, prince des diables, qu'il iette hors les diables: 1 • C'est un meslinge faux et pervers: 1 • C'est une facon de parler propre aux Hebrieux: 1 • C'est une figure et facon de parler que les Latins nomment Apposition: 1 • C'est une gourmandise plustost convenable a des porceaux qu'a des hommes:

1 • De Monade: 1 • De ce qu' Herodias a estime un grand avantage pour elle de faire mourir Iean:

1 • De cognoistre le secret: 1 • De cognoistre les secrets: 1 2 3 • De consolations de la vie presente: 1 • De faire aucune assistance au pere et a la mere: 1 • De iour en iour: 1 • De la doctrine que nous venons de voir: 1 • De la lumiere et clarte qui est en la maison: 1 • De la primaute: 1 • De l'esprit et affection d'Elie: 1 • De l'orgueil de sa vie passee: 1 • De perpetuelle virginite, comme on dit: 1 • De peur que ceste ardeur et alaigrete qui est de grand monstre pour le com-

mencement, ne s'en aille bien tost en fumee comme un feu d'estouppes, ainsi

que porte le proverbe commun: 1 • De peur qu'ils nous tirent en perdition avec eux: 1 • De pourpre et de soye: 1 • De se rendre serviteur a ses compagnons: 1 • De toutes choses qu'ils demanderont: 1 • De toutes sortes de choses: 1 • De vivre tousiours avec une femme: 1

JOHN CALVIN

• De vouloir ainsi mettre la main sur la table des enfans, au milieu de souper: 1 • Declarent qu'ils croyent qu'il est le Christ et le Messins: 1 • Delaissant le bon vieil hemme de pere: 1 • Demande-moy ce que tu voudras: 1 • Des choses presentes, ou, de ce que vous avez: 1 • Des fideles: 1 • Des questions curieuses et difficiles: 1 • Des tabernacles terriens: 1 • Desquels les premiers ne retienent pas la semence en leurs coeurs pour ger-

mer: 1 • Desquels tous la condition est semblable de nature: 1 • Deux : 1 • Devant le siege iudicial de sa maieste: 1 • Dieu prononce que par son ordonnance il a eleu celuy qu'on verra venir ayant

les marques qu'il met la: 1 • Diversement, aux uns plus, aux autres moins: 1 • Dix drachmes: 1 • Dont les troupes s'emerveillerent: 1 • Dont nous avons a penser quelle punition et damnation nous sentirons: 1 • Du vray 'thresor' qui s'en fiera en vous: 1 • D'autant qu'elles ont suyvi leur Liberateur, nonobstant l'ignominie du monde

qu'il leur faloit endurer en ce faisant: 1 • D'autant qu'ils font bien plus grand cas de leurs traditions humaines, que des

commandemens de Dieu: 1 • D'avoir change d'estat et de facon de vivre: 1 • D'heure en heure elle seroit revoquee en doute: 1 • D'ou vienent ces choses a cestuy-ci: 1 • D'ou vient donc qu'il y a de l'yvroye: 1 • D'un accord: 1 • D'un oeil pur, et sans mauvaise affection: 1 • D'un pere terrien: 1 • D'une chose caduque, et qui n'est qu'une ombre: 1 • D'une telle mecognoissance et fierte: 1 • D'une troupe de gens incognus, et de petite estime: 1 • Elles avoyent este forgees en leur boutique: 1 • En affectant des termes exquis, et bien remplissans la bouehe: 1 • En apres, ceste badinerie d'eau beniste est appliquee a faire exorcismes et

coniurations, et ils croyent fermement qu'elle a vertu d'effacer les pechez: 1 • En cas qu'ils l'eussent trouve bon maistre a leur gre: 1 • En ce monde: 1 • En ceste locution Hebraique il y a une vehemence et proprie plus que les mots

n'emportent de prime face: 1 • En ceste nuict ton ame to sera ostee, ou, on to redemandera ton: 1 • En considerant la circonstance de l'exhortation qui est ici adioustee, il est aise

HARMONY OF THE EVANGELISTS

a iuger que cestuy-ci estoit mene d'une telle affection perverse: 1 • En eux-mesmes, ou, a l'encontre d'eux-mesmes: 1 • En guairissant toutes sortes de maladies en toutes personnes: 1 • En la conduite du banquet, et bruit de mesnage: 1 • En la montagne: 1 • En lieu que l'autre n'a pas mesme daigne le baiser par une facon commune

de civilite: 1 • En premier lieu, donnez-vous garde: 1 • En redressant ce qu'il avoit dit un peu trop asprement, comme il leur sembloit:

1 • En sorte que c'est temps perdu de le chercher ailleurs: 1 • En sorte que c'estoit tousiours pour esblouir de plus en plus les yeux de l

entendement du peuple: 1 • En sorte que la fiance de l'homme est en ses greniers, ou en ses coffres: 1 • En sorte que quelques empeschemens qu'ils ayent scen y mettre, encore est—

elle venue au dessus, et s'est monstree en quelque maniere: 1 • En sorte qu'il nous tient le pied sur la gorge plus estroitement que devant: et

qu'en cela nous recevons une iuste recompense et punition de nostre noncha-

lance: 1 • En tous actes concernans la service et la parolle de Dieu: 1 • En usant de termes communs: 1 • Encore qu'ils ne la cherchent point pour leur regard particulier, mais seule-

ment pour avoir occasion de profiter plus en d'autres endroits: 1 • Encores mesme qu'ils se monstrassent import uns et facheux en leurs re-

questes: 1 • Es lieux tres-hauts: 1 • Es tres-hauts lieux: 1 2 3 • Esquelles le laboureur ne perd pas du tout sa peine: 1 • Esquelles les plus parfaits mesmes ont besoin d'estre supportez, et qu'on leur

pardonner: 1 • Est nomme maintenant de l'une, maintenant de l'autre ville: 1 • Estans prests a recevoir ce qu'il plaira a Dieu leur envoyer: 1 • Estans victorieux par dessus ceste frayeur naturelle: 1 • Estant entre en Iericho, il alloit par la ville: 1 • Estant espandue ca et la comme le b1e qu'on iette en terre: 1 • Estoit aucunement contreint en soy mesme de luv porter l'honneur, et ne

l'osoit pas mespriser: 1 • Estoyent des exercises volontaires, et inventez a plaisir: 1 • Et : 1 • Et (ou: 1 • Et adveint quarid ceux-la furent departis d'avec luy: 1 • Et apres cela tu mangeras et boiras: 1 • Et au troisieme iour ie pren fin: 1 • Et aveques menaces leur defendit: 1

JOHN CALVIN

• Et cela c'est desfier Dieu, et luy faire la guerre, comme les Geans des Poetes,

ainsique porte le proverbe Latin: 1 • Et cela est estre sage a sobriete, d'acquiescer au seul bon plaisir de Dieu, et

nous y arrester paisiblement, plus que s'il y avoit dix mille raisons devant nos

yeux: 1 • Et cependant est envieux et marri: 1 • Et cependant les scribes tenoyent Christ pour estranger: 1 • Et cependant neantmoins la renversent et falsifient, s'arrestans au seul ser-

vice charnel, auquel ils prenent grande peine: 1 • Et comme ses richesses sont infinies, et ne se peuvent espuiser: 1 • Et de faict, c'estoit mal avise a elle de vouloir ainsi rompre son propos, lors

qu'il enseignoit: 1 • Et de faict, il ne se pouvoit faire que ces bons personnages ne fussent tous

ravis, et comme enflambez d'un grand desir de la delivrance promise: 1 • Et de faire flechir les coeurs des hommes, pour accorder ce qu'il luy plaist: 1 • Et des ce mesme instant sa fille fut guairie: 1 • Et d'antant plus est detestable la sophisterie des Theologiens Scholastiques,

ou Sorbonnistes, lesquels ont ose forger leur merite, qu'ils appellent De

condigno: 1 • Et effacans l'amour de la crainte de Dieu: 1 • Et en aura tant plus: 1 • Et en donna aussi: 1 • Et en escri cinquante: 1 • Et en leurs graces apres le repas, ils prenent le dire de la femme, laissans la

correction qui estoit le principal: 1 • Et estans dehors envoyerent quelques uns vers luy pour l'appeler: 1 • Et fay grand'chere: 1 • Et il leur defendit avec menace qu'ils ne dissent [cela] de luy a personne: 1 • Et incontinent les laissera aller: 1 • Et la aussi on trouvera la signification de ce mot Mammona, lequel est ici mis,

et que nous avons traduit Richesses: 1 • Et la petit asnon de celle qui est sous le ioug: 1 • Et le feirent asseoir sur iceux : 1 • Et le iette [arriere] de toy: 1 2 • Et les derniers seront premiers: 1 2 • Et les face peter pour faire peur a qui bon luy semble: 1 • Et les frottoit d'ongnement: 1 • Et leur commande d'aller alaigrement et en diligence, a fin que bien tost ils

ayent fait une course par tout le pays de Iudee: 1 • Et l'Evangile est annonce aux poures: 1 • Et l'interroga que c'estoit: 1 • Et me rompe la teste: 1 • Et mesmes plusieurs sont contens d'user de simplicite et fidelite en de petites

choses, a fin d'attraper puis apres un grand profit tout d'un coup: 1

HARMONY OF THE EVANGELISTS

• Et mettre leur salut en la confession de leurs pechez, et remission d'iceux: 1 • Et ne pouvoyent entendre ce qu'il leur disoit: 1 • Et ne se soucient seulement que d'eviter le blasme et la moquerie des

hommes: 1 • Et ne signifie pas ce que communeement nous appelons pecheur: 1 • Et n'en sont point reprehensibles: 1 • Et par un temps il n'en voulut rien faire: 1 • Et peu de iours apres: 1 • Et pourtant de peur que le Iuge celeste ne nous renvoye au diable avec nos

bonnes affections et intentions: 1 • Et pourtant le vice est tousiours interieur, et ne vient point d'ailleurs: 1 • Et quand les disciples furent venus outre, ils avoyent oublie a prendre les

pains: 1 • Et qui ne doit pas estre escoutee par acquit: 1 • Et se ietta en terre sur sa face: 1 • Et semblables reveurs: 1 • Et ses disciples l'interroguerent, dema, dans quelle estoit ceste similitude: 1 • Et suiete a changer souvent de demeurance: 1 • Et s'il avoit este absous de la condamnation qu'il avoit encourue: 1 • Et s'il n'y pent entrer de front et apertement, il est assez fin pour s'y fourrer

secretement par dessous terre, ou par quelque fente a coste: 1 • Et taschoit a veoir lequel estoit Iesus: 1 • Et tout le peuple qui oyoit cela, et les Peagers qui estoyent baptizez du

baptesme de Iean, iustiferent Dieu: 1 • Et voyci, il y a ici plus que Ionas: 1 • Et voyci, il y a ici plus que Salomon: 1 • Et voyci, ils veirent Moyse et Elie parlans avec luy: 1 • Et 'toute' maison 'divisee' contre soy-mesme dechet: 1 • Eussent offense plus que tous les habitans de Ierusalem: 1 • Eux donc estans partis alloyent de village en village a l'entour: 1 • Eux donc estans partis prescherent: 1 • Exclud toute merite de sa part: 1 • Faisant par son sacrifice satisfaction pour les pechez du monde: 1 • Gardons premierement de mespriser un seul moyen par lequel Die nous con-

vie: 1 • Gourmand et; yvrongne: 1 • Herodias cherchoit occasion: 1 • Horace, Poete Latin, dit parlant en la personne d'un avaricieux: 1 • Ici Christ prenant occasion des propos precedens: 1 • Ie confesse bien qu'en la langue Grecque il n'y a pas grande difference entre

le mot qui signifie une pierre, et celuy qui signifie un homme nomme Pierre: 1 • Ie n'y contredi point: 1 • Ie partiray d'icy, et m'en iray a mon pere: 1 • Ie repond, Qu'a parler proprement, il ne l'a pas permis: mais d'autant qu'il ne

JOHN CALVIN

l'a pas defendu estroittement, il est dit qu'il l'a permis: 1 • Ie te ren graces: 1 • Ie to ren graces: 1 • Ie to ren graces, que tu as cache: 1 • Iesus, : 1 • Il a l'esprit immonde: 1 • Il aiguise tant plus son appetit enrage de nous mal-faire: 1 • Il alloit de ville en ville, et de village en village: 1 • Il avoit bien merite de trouver puis apres un pere rigoreux, et qui teint son

coeur contre luy iusqu'au bout: 1 • Il dit aussi: 1 • Il entend qu'ils sont enfans bastars: 1 • Il est ainsi, Pere, pourtant que ton bon plaisir a este tel: 1 • Il est dit pour ceste cause, que Dieu donne la coupe a boire: 1 • Il est plus facile qu'un Chable passe: 1 • Il est plus grand que les autres herbes: 1 • Il est vray que ceste erreur n'est pas d'auiourd'huy, mais est bien ancien: 1 • Il leur advient ce que le Prophete Isaie a experimente: 1 • Il leur dit: 1 • Il leur est besoin de tourner bride, et de s'accoustumer a tout cela: 1 • Il ne faut pas conclurre par cela que la repentance, ou conversion, soit cause

de nous faire avoir remission et pardon de nos pechez; comme si Dieu prenoit

a merci ceux qui se convertissent, pource qu'ils en sont dignes, et le meritent:

1 • Il ne faut pas penser qu'elle eust regard a Marie: 1 • Il ne pent pas estre nostre deteur: 1 • Il ne s'ensuit pas pourtant qu'il ait impose loy: 1 • Il ne va pas chercher fort loin les choses pour poindre les consciences de ses

adversaires: 1 • Il ne vent point ici amener le conseil secret de Dieu: 1 • Il n'est pas dit ici que la dilection ou amour des hommes envers Dieu soit la

cause de la remission des pechez: 1 • Il n'estoit ia besoin de ietter de l'huile au feu pour enflamber davantage le

mal: 1 • Il n'y a celuy qui ne fust estonne d'un tel monstre: 1 • Il n'y a ne puissance, ne industrie, ou dexterit: 1 • Il n'y a nul bon, sinon un seul, c'est Dieu: 1 • Il prend PLUSIEURS, non pas pour quelque certain nombre, mais pour les

autres: car il fait une comparaison de sa personne a tout le reste des hommes:

1 • Il se fait accroire qu'il sera en repos, et qu'il pourra continuer sa meschancete

sans aucune crainte: 1 • Il se vengera contre les traistres, et les punira de leur rebellion: 1 • Il semble que ce qu'on leur donne soit autant de perdu: 1

HARMONY OF THE EVANGELISTS

• Il semblera, a l'ouir parler, qu'il ait une purete Angelique: 1 • Il sera (ou: 1 • Il vent toutesfois cependant que les ministres soyent ambassadeurs pour

porter et publier sa parole: 1 • Il y en d'aucuns de ceux qui sont ici presens: 1 • Ils avoyent songe ceste calomnie pour l'avoir toute preste: 1 • Ils disent qu'il guarit, et remet en sante: 1 • Ils font faire de grans bruits: il semble que les villes et citez doyvent tourner

ce que dessus dessous, tant y a grande esmotion: 1 • Ils furent esmerveillez et esbahis de voir cela advenir: 1 • Ils imaginent que c'est l'entree du regne de Christ, et leur semble qu'ils y sont

desia: 1 • Ils ne laissent pas toutesfois de ronger, comme par despit et d'un vouloir mali-

cieux: 1 • Ils ne peuvent iouir a leur aise des biens qu'ils ont, sinon qu'ils en-trent comme

en une stupidite, et effacent tout sentiment de leur conscience: 1 • Ils ne pouvoyent pas mesme prendre leur repas: 1 • Ils sortirent pour le saisir: 1 • Ils tournent incontinent bride: 1 • Incitera les autres a mal faire, et a nous offenser: 1 • Iuques a ce que le Seigneur nous face sentir l'effect de cette vertu incompre-

hensible: 1 • Iusques a ce qu'ayant par sa mort accompli la satisfaction des pechez du

monde: 1 • Iusques a ce qu'il retrouve la proye qu'on luy a ostee d'entremains: 1 • Iusques a ce qu'ils sentent qu'on le poigne a bon escient: 1 • Iusques a ce qu'on voye Elie et Henoch retourner en ce monde: 1 • Iusqu'a ce qu'il se soit acquitte au bon plaisir du maistre; et qu'on luy dise,

C'est assez: 1 • Iusqu'a taut qu'ils ayent veu le regne de Dieu: 1 • I'en rend quatre fois autant: 1 • La bonne liqueur: 1 • La fausse persuasion et presomption de ee ieune homme: 1 • La fin de cest homme est pire que le commencement: 1 • La foy temporelle, qui est comme le germe de la semence: 1 • La magnanimite et constance admirable de Iesus Christ: 1 • La ou nous avons traduit, a veue d'oeil, : 1 • La parole de Dieu de sa nature est tousiours pleine de lumiere et clairte: 1 • La parole pure, droite, et honneste: 1 • La pure et simple bonte: 1 • La servitude que les femmes ont a porter: 1 • La vraye definition: 1 • La vraye saison et le temps opportun de l'abolissement d'iceluy: 1 • Laquelle est receue et advouee es cieux: 1

JOHN CALVIN

• Laquelle estoit courbe, et ne pouvoit aucunement se dresser: 1 • Laquelle tant soudainement gaigne les coeurs des hommes d'une facon non

accoustumee, et y cause des mouvemens merveilleux: 1 • Le Baptesme, qui suffit une fois receu: 1 • Le Fils le vent reveler, ou, donner a cognoistre: 1 • Le Pharisien se tenant l'a: 1 • Le mauvais: 1 • Le mot Grec que nous avons rendu par De: 1 • Le mot Grec signifie simplement se reculer et s'en aller: 1 • Le mot dont a ici use l'Evangeliste est celuy mesme que quasi par tout on

tourne, : 1 • Le peuple en a fait un office ordinaire sans regarder comment: 1 • Le regne de Dieu ne viendra point a veue d'oeil, ou, avec apparence: 1 • Le roy estant fort marri, ne la voulut point' toutesfois' esconduire ou reietter:

1 • Le royaume: 1 • Le translateur Latin ancien: 1 2 • Le voeu qui a este comme un licol pour tenir les poures ames enserrees de

court: 1 • Lequel estant plein, 'les pescheurs' le tirent en haut sur la rive: et estant assis

mettent le bon a part en leurs vaisseaux, et iettent hors ce qui ne vaut rien: 1 • Lequel les Grecs nomment Synedrion, : 1 • Les Docteurs de la Loy: 1 • Les Romanisques repliquent a l'encontre: 1 • Les autres plus subtilement, mais mal a propos, traittans ici de l'unite: comme

si par ce mot de Un, Iesus Christ eust voulu exlurre tout nombre: 1 • Les autres, que Dieu parlast a eux du ciel en personne: 1 • Les benit, et les rompit: 1 • Les didrachmes, dont est yci parle, n'estoit pas un peage qu'on payast a

passer d'un coste en autre de la mer: 1 • Les dix : 1 2 • Les mains communes : 1 • Les miracles et signes qu'il faisoit par sa vertu Divine: 1 • Les mots n'emportent pas qu'un Ange n'ait autre charge que de veiller tou-

siours sur cestuy-ci ou sur cestuy-la: 1 • Les premiers autheurs de ces loix ne disoyent pas qu'ils voulussent comman-

der rien de nouveau: 1 • Les presentes choses, : 1 • Les seconds semblent bien l'avoir gardee iusques a venir a germer: 1 • Les voix retentissent pour luy faire honneur, et le recevoir en grande ioye et

triomphe: 1 • Lesquels convertissent au dommage et a la ruine de l'homme: 1 • Lesquels ne vont point rondement, et n'ont une affection droite: 1 • Lesquels nous devions plustost tascher d'amener a salut: 1

HARMONY OF THE EVANGELISTS

• Lesquels par scandales auront donne occasion de faire perdre et damner leurs

freres: 1 • Lesquels sont exempts de tous imposts, eux et leurs domestiques: 1 • Lors il commanda expressement a ses disciples: 1 • L'Escriture dit que nous oftensons ou scandalizons cestuy la: 1 • L'aise et la trop grande abondance: 1 • L'amour de tous les peres de ce monde: 1 • L'ayant prins a part: 1 • L'estat et la commission de Iean: 1 • L'homme ennemi, (ou, quelque ennemi: 1 • L'mpiete des Lucianistes et des Atheistes: 1 • L'orgueil et la presomption des Scribes: 1 • Mais Iesus, cognoissant leurs pensees, leur dit: 1 • Mais aussi diminue le bien de la maison, et en emporte une bonne partie: 1 • Mais cependant il faut tousiours aviser quelle difference il y a entre les alle-

gories et le vray sens naturel d'un passage: 1 • Mais ceste sorte [de diables] ne sort point: 1 • Mais ceux ausquels il est apparelle de mon l'ere [l'auront]: 1 • Mais c'est autre chose de la doctrine: car il ne faut iamais endurer les erreurs

meschantes qui corrompent la purete de la foy: 1 • Mais en telle sorte que Dieu se rend volontairement deteur, sans qu'il y soit

tenu: 1 • Mais estant cree et ordonne: 1 • Mais il sera [donne] a ceux ausquels il est prepare: 1 • Mais les coeurs ne sont point tellement cultivez et preparez, qu'ils ayant une

douceur pour nourrir et entretenir ce qui est commence: 1 • Mais les previent par sa bonte et misericorde paternelle: 1 • Mais luy cognoissant leurs pensees: 1 • Mais luy respondant leur dit, Ceux-la sont ma mere et mes freres, qui oyent la

parole de Dieu, et la mettent en effect: 1 • Mais mettons le cas que ce qu'ils disent de Pierre soit hors de doute: 1 • Mais non pas a ce qui s'accomplit es hommes: 1 • Mais par leur ingratitude ils se sont eblouis l'entendement, a fin de ne faire

leur profit de ce qu'ils voyoyent devant leurs yeux: 1 • Mais pour distinguer et mettre difference entre les pechez secrets, et les of-

fenses manifestes: 1 • Mais pource qu'il ne peut estre ouy a cause du bruit du peuple, qu'il s'en alla,

l'autre porte de la ville par laquelle Christ devoit sortir, pour l'attendre la au

chemin: 1 • Mais que c'est une prompte affection de faire bien a ceux qui sont en necessite:

1 • Mais se laissent trop aisement transporter d'une temerite ne voyans pas le

mal qu'ils font: 1 • Mais tant s'en faut que Christ ait esgard a ceste objection pour lascher quelque

JOHN CALVIN

chose de son dire, que mesmes il dit notamment et expressement que sans

fin ne terme on doit tousiours pardonner: 1 • Maistre: 1 • Mangeans et beuvans de ce qui sera mis devant vous: 1 • Met peine de vivre en sorte qu' il apporte quelque profit a la societe commune

des hommes: 1 • Mettant arriere ceste consideration particuliere de donner repos au corps: 1 • Mettons le cas, Simon, que le fardeau des pechez, desquels Dieu t'a descharge

fust petit: 1 • Moise et Elie ne sont pas lors ressuscitez pour eux, et pour le regard de la

resurrection derniere: 1 • Mon enfant: 1 2 • Mon messager, ou, Angel: 1 • Monstre que leur conscience les redarguoit: 1 • Ne conviendroit a homme vivant: 1 • Ne devoycnt estre receus a participer aux choses sacrees appartenantes au

sarvice de Dieu: 1 • Ne laisse pas d'espouvanter asprement, et navrer au vif le coeur de ceste

femme: 1 • Ne passent autrement les autres pour leur monstrer le chemin: 1 • Ne permettant qu'il enfondre du tout en l'eau, et se noye: 1 • Ne seront pas toutesfois tenus coulpables de ce grand crime duquel il est ici

parle: 1 • Ne s'amenderont point, mesmes quand les morts viendroyent parler a eux, et

les advertir: 1 • Ni autre passe-temps et amusement vain: 1 • Non pas seulement pource qu il a lors este enleve et comme retranche du

milieu des hommes: 1 • Non point par trahison, et pour surprendre Christ: 1 • Non seulement prend plaisir a un fol passe-temps: 1 • Nous n'y perdons rien: 1 • N'a pas eu cependant sa bouche close: 1 • N'aura point de remission eternellement: 1 • N'ont point de honte de condamner: 1 • On la nommoit Cesaree de Philippe: 1 • On pourroit demander qui a empesche qu'il ne se soit entremis d'oster toute

occasion de debat entre deux freres: 1 • On void bien que la ce mot De : 1 • Or comment pourroit on arguer : 1 • Or voyci il y avoit une femme de la ville qui avoit este de mauvaise vie, laquelle

ayant cognu qu'il estoit assis a table en la maison du Pharisien, apporta une

boiste d'ongnement: 1 • Ou il y en a deux ou trois assemblez: 1 • Ou par force et violence, ou par quelque ruse et moyen subtil: 1

HARMONY OF THE EVANGELISTS

• Oui, (dit-il,) il payera: 1 • Par ton Nom: 1 • Par une desfiance et facon perverse de douter: 1 • Pareillement il leur disoit une similitude: 1 • Parquoy iceux seront vos iuges: 1 • Parquoy il est besoin de mettre quelque distinction, et recognoistre qu'il y a

divers degrez d'amour en Dieu: 1 • Pensez-vous qu'il trouve foy en terre: 1 • Pour avancer la gloire de son nom: 1 • Pour conquester ce royaurae: 1 • Pour conquester un royaurae: 1 • Pour dedier et eonsacrer les personnes: 1 • Pour estre mocque, et flagelle, et crucifie: 1 • Pour la derniere et souveraine raison, et pour Justice parfaite: 1 • Pour l'amour de moy et de l'Evangile: 1 • Pour refuter l'imagination que Pierre avoit en son corveau: 1 • Pour reprimer les murmures de ces gens: 1 • Pour retirer le commun populaire d'une folle presomption, a cause qu'en ap-

parence externe ils faisoyent quelque profession de l'Evangile: 1 • Pour se rebequer et heurter directement: 1 • Pour sonder ce qui y est: 1 • Pour subvenir aux necessitez de ceste vie: 1 • Pource que ie me tien maintenant dans mes limites, et ne veux point passer

l'office d'expositeur: 1 • Pource que tous non seulement sont bien aises de se retirer de Christ, mais

aussi tachent malicieusement d'entrouver les moyens: 1 • Pource qu'il est le Heraut marchant devant Christ pour luy faire honneur: 1 • Pource qu'il estime plus obeissance que tous les sacrifices du monde: 1 • Pource qu'il leur permet de s'en passer, et leur baille un privilege par dessus

les autres: 1 • Pource qu'il se voit estre bien pres du but de sa course: 1 • Pource qu'ils ne scavent point quel est le droit et legitime usage des creatures

de Dieu: 1 • Pource qu'ils sont enveloppez de ie ne scay quelle ombre de sainctete: 1 • Pource qu'on ne leur donnoit non plus qu'aux derniers: 1 • Pourtant Tyr et Sidon seront plus doucement traittez au Iugementque vous: 1 • Pourtant que ceste vefue me donne fascherie: 1 • Pourtant que sa face estoit tournee pour aller en Ierusalem: 1 • Poutrtant que ceste-ci aussi est fille d'Abraham: 1 • Pouvoit bien, s'il eust voulu, s'exempter de la suiection des princes terriens:

1 • Puis recueillerent le residu des pieces des pains: 1 • Quand Christ vient au monde sans pompe exterieure: 1 • Quand Iesus ent acheve ces similitudes-ci: 1

JOHN CALVIN

• Quand Iesus eut acheve de donner mandemens a ses douze disciples: 1 • Quand celuy qui estoit du tout esgare tourne bride pour commencer a bien

faire: 1 • Quand il dit que tout cela se faisoit afin que ce qui avoit este dit loaf le Prophete

fust accompli: 1 • Quand ils disoyent, Fils de David: 1 • Quand ils s'employent a oeuvres qui tendent a l'honneur de Dieu: 1 • Quand la peine n'est pas a mort (comme est l'excommunication: 1 • Quand les Apostres furent retournez: 1 • Quand on ne derogue rien a la reverence deue, a Dieu: 1 • Quand un homme ne boira point de vin: 1 • Quant a ceux qui disent que c'est un endurcissement jusqu'a la mort: 1 • Quant au royaume des cieux: 1 • Quant aux trois nuits, : 1 • Que Christ a cognu ce qui estoit cache dedans leur coeurs: 1 • Que Christ a este donne pour liberateur au genre humain, miserable et perdu:

1 • Que Christ ne leur monstre aucun signe d'enhaut qui soit pour seelet ceste

doctrine: 1 • Que Doute et Crainte ne peuvent avoir lieu ou la foy regne: 1 • Que Pierre s'arreste a la sagesse de l'homme: 1 • Que Tyr et Sidon seront plus doucement traittez: 1 • Que ceste facon de compensation n'est point honneste, ne selon Dieu: 1 • Que ceux de Sodome seront traittez plus doucement: 1 • Que c'a este pour sonder et descouvrir un vice cache: 1 • Que c'est folie aux hommes d'attendre deliverance, si Satan n'est premiere-

ment mis bas en choquant a bon escient contre luy: 1 • Que c'est un peche qui battaille directement contre la gloire de Dieu: 1 • Que c'estoit de Iean Baptiste qu'il leur avoit parle: 1 • Que c'estoit un prince ou seigneur; c'est a dire, un homme d'estat et de grande

authorite: 1 • Que de se mettre en une telle necessite et suiection: 1 • Que d'heure en heure la vie est ostee aux hommes: 1 • Que la crainte de Dieu qui est es hommes, se monstre par l'obeissance de la

foy: 1 • Que le Messias regneroit a la facon des princes terriens: 1 • Que le coeur de l'homme est le siege et la source de tous maux: 1 • Que le mari qui se separe d'avecques sa femme rompt le lien dupuel Dieu

estoit autheur: 1 • Que les exercices de piete ne sont point contraires les uns aux autres, mais

s'accordent bien ensemble: 1 • Que nous venons a oublier la vie eternelle: 1 • Que nul n'osoit parler de leurs vices, et les condamner: 1 • Que par les miracles ils n'ont point esmeus pour se convertir a repentance: 1

HARMONY OF THE EVANGELISTS

• Que pour voir de beaux vestemens et autres choses agencees bien propre-

ment il faut plustost aller es Cours des Rois: 1 • Que quand, laissans Christ, et nous esloignans de luy, nous attirons c'est hoste

a nous: 1 • Que quelqu'un a trouve et cache: 1 • Que rien luy peust advenir qui ne fust honorable et magnifique: 1 • Que s'il fait fruict, 'bien:' sinon tu le couperas ci-apres: 1 • Que tout ce que Dieu a determine est bon et droict: 1 • Que toute autre herbe: 1 • Que toutesfois on retiene tousiours ceste liberte de reprendre ce qui est a

condamner: 1 • Que toutesfois, en les destruisant et damnant, il n'a rien fait qui empesche

qu'il ne soit tousiours recognue iuste en sa punition et sa vengeance: 1 • Que voulez-vous faire: 1 • Que 'quelques uns' me recoyvent: 1 • Quel besoin estoit il qu'il prinst sa resolution, et par maniere de dire s'obstinast

en soy-mesme: 1 • Quelle sera hors de ce monde la condition de ceux: 1 • Quelque goust de piete et vraye religion: 1 • Qui abbayent contre sa gloire, comme chiens mastins: 1 • Qui avez persevere avec moy: 1 • Qui avoit este present au miracle: 1 • Qui cherche de bonnes perles: 1 • Qui estoit pour lors comme enclos en un anglet au pays de Iudee: 1 • Qui fait que les hommes se me cognoissent: 1 • Qui feit l'homme : 1 • Qui meritent dix mille morts: 1 • Qui ne pensent point qu'il soit bon de s'adioindre a la compagnie des fideles,

sinon que tout y soit pur comme entre les Anges: 1 • Qui ne sera point scandalize, ou offense, : 1 • Qui nous rende agreables a Dieu: 1 • Qui pent donc estre sauve: 1 • Qui persevere courageusement iusqu'a la fin: 1 • Qui peut comprendre ceci: 1 • Qui reietteront la discipline, et n'y voudront ployer le col: 1 • Qui se plaisent et fiattent en leurs vices: 1 • Qui seront nourris de Dieu: 1 • Qui tremblans a cause d'un vray sentiment de leur pechez, recourront a sa

seule misericorde: 1 • Qui t'a apporte certitude de salut: 1 • Qui une fois s'estoyent endurcis: 1 • Qu'a la verite il a observe et entretenu en toute sainctete l'ordre qui est entre

les hommes: 1 • Qu'elles soyent meslees avec sa Parole, et mises en mesme rang, comme si

JOHN CALVIN

quelque partie du service de Dieu gisoit en icelles: 1 • Qu'il eust quelque entree en la Cour, et que le Roy l'eust aucunement agre-

able: 1 • Qu'il fait aigrir et lever une grande quantite de paste: 1 • Qu'il n'a rien demande au Roy pour se faire valoir, ou pour monstrer son credit:

1 • Qu'il n'y a point de folie plus grande, que de debattre d'une chose qui n'est

point: 1 • Qu'il n'y a que le bon plaisir et vouloir de Dieu qui soit cause de ceste diversit:

1 • Qu'ils apprenent de porter patiemment la longue attente: 1 • Qu'ils gardent ceste cognoissance pour eux-mesmes seulement: 1 • Qu'ils n'allassent plus chercher des cavillations et moyens obliques pour luy

resister: 1 • Qu'ils n'ont pas la patience d'attendre que Dieu monstre ce qu'il vent faire: 1 • Qu'on separera l'yvroye d'avec le bon ble: 1 • Reietterent le conseil de Dieu: 1 • Rendit graces: 1 2 • Resplendissant comme un esclair: 1 • Ressemble aucunement a la foy: 1 • Restreint nommement a la Premiere Table de la Loy ce peche contre l'Esprit:

1 • Retourne pour demander pardon a son pere: 1 • Sa coustume estoit de se trouver: 1 • Sans que nous en soyons dignes, ou l'ayons meritd: 1 • Scait-il gre a ce serviteur-la: 1 • Seigneur, aye pitie de toy: 1 • Selon les conventions contenus en la Loy: 1 • Selon son apprehension carnale et grossiere: 1 • Sera bien pour le moins aussi debonnaire envers nous: 1 • Seulement en confessant sa faute, et demandant pardon: 1 • Si ces deux vices n'y estoyent, qui gastent tout: 1 • Si elle eust mieux fallu que sa mere: 1 • Si est-ce toutesfois qu'elles sont obscures et enveloppees, quand on continue

tousiours la metaphore sans rien y entremesler: 1 • Si inhumains et mal-gracieux: 1 • Si on demande d'ou venoit un tel privilege et honneur aux Apostres plustost

aux autres: 1 • Si par ce moyen qu'il est maintenant ci, maintenant la, il faudra qu'il eschappe

sans rien payer: 1 • Si vous le voulez recevoir, ou, et si vous voulez recevoir : 1 • Signifient du tout une mesme chose: 1 • Simeon disoit selon l'affection de tours les Peres: 1 • Simon, fils de Iona: 1

HARMONY OF THE EVANGELISTS

• Sinon qu'il ait accompli toute la loy de poinct en poinct: 1 • Sinon qu'ils adioustassent a la parole de Dieu quelques repetasseries de leur

invention: 1 • Sous couleur de ce que Christ dit: 1 • Sous la couverture des choses yci recitees: 1 • S'enclinant a luy: 1 • S'estonnerent grandement: 1 • S'il est trouve qu'ils n'ayent en aucun soin d'exercer charite envers leurs

prochains, et n'ayent pense qu'a despendre en tout exces et a leur plaisir,

les biens de Dieu: 1 • S'il s'astreigne a n'estre point marie: 1 • Ta condition n'en est pas pire; car ie te garde tousiours ton droict entier: 1 • Ta foy t'a guairi, ou, sauve: 1 • Tant que nous sommes en ce monde: 1 • Tellement qu'ils n'avoyent pas mesmes loisir de manger: 1 • Temporels, c'est a dire, de petite duree: 1 • Tous ceux qui semblent s'estre rangez sous son enseigne: 1 • Tout ce passage revient a ces deux points: 1 • Tout ce que bon leur semble: 1 • Tout ce qu'il avoit eu du pere: 1 • Tout ce qu'ils avoyent fait et enseigne: 1 • Toute sorte de peche et blaspheme: 1 • Toutes choses que vous lierez sur la terre: 1 • Toutesfois ceste doctrine ne laisse pas tousiours de retentir en son coeur: 1 • Toutesfois ils appetent d'avoir la louange d'estre magnifiques et liberaux: 1 • Toutesfois la haine enragee qu'ils ont contre Christ, surmonte toutes leurs

autres meschantes affections: 1 • Toutesfois mesmes en ceste cachete, (par maniere de dire: 1 • T'assiegeront de rempars: 1 • Un Christ faict a la fantasie des hommes: 1 • Un diable qui estoit muet: 1 • Un homme vestu de precieux vestemens: 1 • Un iour du Sabbath: 1 • Un pris conveml: 1 • Un prophete n'est deshonore: 1 • Une couronne royale: 1 • Une excuse bien modeste et honneste: 1 • Une folle et inconsideree imitation des saincts peres: 1 • Une mesme guairison corporelle: 1 • Vestu de precieux vestemens: 1 • Veu que le remerciment presuppose tousiours qu'on ait avant receuquelque

bien: 1 • Veu que l'horreur d'iceluy nous devroit a tous faire dresser les cheveux en la

teste: 1

JOHN CALVIN

• Veu qu'elle n'est appuyee et fondee qu'en des apparitions et vaines imagina-

tions d'aucuns cerveaux esventez: 1 • Veu qu'il ne cognoist point l'infamie de la vie de ceste femme qui estoit notoire

a un chacun: 1 • Veu qu'il n'a pas voulu recevoir l'admonition qui luy a este faite en prive par

deux ou trois: 1 • Veu qu'il n'y perd rien: 1 • Veu qu'il se haste pour s'y presenter de son bon gre, et seachant bien ce qu'il

avoit a endurer: 1 • Veu qu'ils n'esperoyent point de sentir aucun secours de sa vertu: 1 • Vienent incontinent a tempester, pource quil leur fasche que Dieu ait le dernier

mot: 1 • Voire s'i1 est possible de tant souffler la glace, qu'on la face flamber: 1 • Vous ne pouvez servir a Dieu et aux richesses: 1 • Vous y venez ainsi qu'a un combat de petits enfans, et comme s'il n'estoit

question que de s'escarmoucher pour passe-temps: 1 • Voyans nos freres estre tirez de la mort, et ramenez au chemin de vie: 1 • Voyans que le propos n'avoit pas este bien prins, il leur semble avis que Christ

a respondu peu autrement qu'il ne faloit: 1 • Voyla comme il y a bien a regarder comment on couche ou on deduit un propos:

1 • Vray est que le mot CAMELUS, dont a use l'Evangeliste, significant un chameau

qu'un chable: mats i'aime mieux le prendre en la derniere signification pour

une grosse carde de nayire: 1 • Vray est qu'entre les commandemens ceux qui parlent de la recognoissance

que nous devons a Dieu tienent le premier degre: 1 • Vray est qu'il pouvoit sembler que c'estoit un ieu de petits enfans: 1 • [C'est pource que] nous n'avons point prins de pains: 1 2 • en un autre passage: 1 • franc: 1 • la livre Parisis: 1 • livre: 1 • par vostre ordonnance: 1 • pourtant qu'il l'a recouvre : 1 • une livre Parisis: 1 • A Une reverence du mystere: 1 • A ce mesme instant: 1 • A desiré d'estre separé de Christ: 1 • A fin que Christ fist la satisfaction et le payment pour nous: 1 • A la vraye et droiet cognoissanc de Dieu: 1 • A requerir qu'il ne veinst point a ceste mort: 1 • A voulu qu'il fust escrit et enregistré en langue Syrienne, de la quelle on usoit

lors communément au pays: 1 • Adonc le souverain sacrificateur se leva, et luy dit: 1

HARMONY OF THE EVANGELISTS

• Afin de gaigner un proselyte: 1 • Afin qu'ils ne trouvassent aucun destourbier de ce costé-la: 1 • Ainsi aujourd'huy, comme ainsi soit que s'il est question de quelques brigans

ou autres malfaiteurs, les juges avisent de pres à maintenir leur jurisdiction, et

en debatent fort et ferme les uns contre les autres, les enfans de Dieu sont par

eux jettez là avec desdain, en sorte qu'il semble qu'ils en jouent à triquoter

entr'eux: 1 • Ainsi done Christ n'a point voulu yei armer de response des glorieux et outre-

cuidez: 1 • Ainsi fut accomplie l'Escriture, qui dit: 1 • Ainsi le Seigneur entra: 1 • Anthropopathie;: 1 • Au Roy celeste: 1 • Au mesme instant: 1 2 3 • Au premier jour du Sabbath, ou, de la sepmaine: 1 • Aucuns En la translation Latine: 1 • Aucuns ont songé que c'estoit Jean, l'un des Apostres: 1 • Aussi le mot Grec duquel use l'Evangeliste, ne signifie pas simplement un

corps, mais un corps mort: 1 • Aux anges de Paradis: 1 • Avec ceste condition de souffrir la mort: 1 • Avec meutre: 1 • Avoit esté soudainement destruit par les eaux: 1 • Ayans foy: 1 • Ayant ceste efficace de purger et nettoyer tous les pechez du monde: 1 • Bien vous soit: 1 • Car apres qu'il avoit exhorté les fideles à une constance ferme et bien assuree,

et avoit predit que l'advenement de Christ mettroit fin aux ceremonies, et

doan, pour signe la profanation externe du temple, finale-ment au chapitre

treizieme (douzieme?) : 1 • Car aussi bien il y a pluieurs recits de diverses fois que Christ s'est monstré:

1 • Car aussi ils ne traittoyent pas mieux ceux qui les enseignoient fidelement

que leurs peres avoyent fait aux autres: 1 • Car ceux qui sont vrayement desplaisans pour s'amender, non seulement cog-

noissent leurs fautes, mais aussi changent de courage, ce qui est bien ici ex-

primé: 1 2 3 • Car c'a este un signe de gens du tout depravez et desesperez, de ne suyvre

point, à tout le moins quand les peugers et les paillardes leur monstrent le

chemin: 1 • Car il oste a ces hypocritesssss le masque duquel ils se couvroyent: 1 • Car il surprendra comme un laqs: 1 • Car l'amour qu'ont les enfans de ce monde les uns envers les autres n'est

point une vray amour, mais est une amour mercenaire: 1

JOHN CALVIN

• Ce mot duquel Caiaphe use, faisant semblant d'avoir une grande reverence à

la majesté Divine: 1 • Ce n'estoit autre chose que de les oster d'un danger, pour les precipiter en un

plus grand: 1 • Ce rassemblement et ceste reunion: 1 • Cela passeroit la mesure de ce present oeuvre: 1 • Celuy qui mangeoit en ami avec moy: 1 • Cependant que le service, qui avoit les ombres de la Loy, a duré: 1 • Ces beaux propos pleins de majest, divine: 1 • Ceste priere de louange: 1 • Christ estant encore en chemin: 1 • Combien de tesmoignages ils amenent contre-toy: 1 2 • Combien que ces deux sectes se fissent tous les jours la guerre l'un contre

l'autre: 1 • Comme si Dieu eust d'enhaut approuvé par sa voix les louanges que le peuple

avoit proclamees en l'honneur de Christ: 1 • Comme un certain tesmoignage qu'ils estoyent gens de bien: 1 • Contra la secte des Sadduciens, leurs adversaires: 1 • C'est ainsi : 1 • C'est la coustume de l'Escriture: 1 • C'est à dire, de l'avis qu'ils en avoyent desja donné en leur conseil: 1 • De Crœsus, lequel on dit avoir esté si riche: 1 • De jour en jour, ou plustost d'heure en heure: 1 • De la condamnation à laquelle Christ s'est soumis: 1 • De la croix: 1 • De le faire participant: 1 • De peur que nous n'en ayons point assez pour nous et pour vous: 1 • De prende la coupe, et en gouster: 1 • De se resjouir, et ouster toute tristesse: 1 • De suyvre telle maniere de gens: 1 • De vraye union: 1 • Devant nos yeux: 1 2 • Dieu a limité certain temps auquel ces choses prendrent fin: 1 • Dignes d'obtenir ce siecle-là: 1 • Docteurs: 1 • Docteurs de la loy: 1 • Dont s'ensuit qu'il n'est past infini, mais consiste en quelque certain lieu: 1 • Du lieu ou ils avoyent esté assemblez la nuict: 1 • Du service et des ceremonies de la Loy: 1 • D'autant que Dieu l'avoit ordonné pour estre celuy sur lequel seroyent mis

tousles pechez du monde,, à fin que l'expiation et purgation en fust faite: 1 • D'un noveau souper, c'est, à scavoir de la Cene: 1 • D'un vestement blanc, ou,: 1 • Elle ne touche pas tousjours la cause et le fondement de salut, mais plustost

HARMONY OF THE EVANGELISTS

l'ordre et la procedure que Dieu y tient: 1 • Elles ont lamenté, craignans que malheur n'adveint sur tout le pays pour pu-

nition de ce qu'ils avoyent tous consenti à la condamnation et mort inique de

Christ: 1 • En introduisant la Sapience de Dieu parlant: 1 • En l'histoire des marchans chassez hors du temple: 1 • En plus grand nombre: 1 • En sorte que tu est toute accoustoumee a humer leur sang, sans en faire

conscience: 1 • En sorte qu'ils auront des disciples, et feront des sectes: 1 • Entre ces deux extremitez vicieuses: 1 • Entre la jurisdiction externe ou civile, et le jugement spirituel, qui a son siege

en la conscience: 1 • Entre les juges, la plus grand' part ne demandent pas mieux que de servir de

bourreaux pour executer la rage des supposts de l'Antechrist: 1 • Est mise au principal lieu du com: 1 • Est subalterne, comme on dit; c'est à dire, en depend: 1 • Estant desja chargé par leur jugement, et que cela soit un prejudice contre

luy: 1 • Estoit seché jusq'aux racines: 1 • Estre appelez des hommes Maistres: 1 • Et Dieu, et leur propre conscience: 1 • Et apres avoir rendu graces: 1 • Et aussi c'est ceste source des quatre fleuves desquels Ezekiel: 1 • Et cela vous adviendra en (ou, servira pour: 1 • Et cependant ne faire point de difficulté d'engloutir un chameau tout entier: 1 • Et effeçast nos peche, et en fist la satisfaction: 1 • Et frappera à la porte: 1 • Et furent esmerveillez de luy: 1 • Et le buffeterent: 1 • Et lesquels ils voyen devan leurs yeux tous les jours: 1 • Et là estre traitté comme un criminel digne de mort: 1 • Et là regarda tout autour ce qui s'y faisoit: 1 • Et ne cognurent le deluge, jusqu'à ce qu'il fust venu: 1 • Et nul ne luy pouvoit respondre une parolle: 1 • Et n'es point accepteur de personnes: 1 • Et n'examinent point la chose selon leur conscience: 1 • Et ont ici mis le mot Grec qui signifie Un: 1 • Et puis il remet à l'autre jour ensuyvant ceste reformation du temple: 1 • Et puis qu'il l'abusast, et n'en feist rein: 1 • Et puis qu'il l'abusast, it n'en feist rien: 1 • Et quand il est gaigné: 1 • Et que veux-je plus: 1 • Et qui est celuy qui t'a donné ceste authorité: 1 2

JOHN CALVIN

• Et qu'il y eut autres traits de visage qu'auparavant: 1 • Et s'estant jetté hors, pleura: 1 • Et y fouyt une fosse pour les esgouts d'un pressoir: 1 • Il adjouste quant et quant une consolation speciale pour le regard des fideles,

(laquelle Daniel omet, pource qu'il parle à tout le corps du peuple: 1 • Il le constituera, ou, luy donnera en charge: 1 • Il leur dit: 1 • Il leur represente au vif, tout ainsi que si la chose se faisoit devant lcurs yeux:

1 • Il l'engendrera en vic, ou, la vivifera, ou luy fera avoir vie: 1 • Il ne faut pas entendre qu'il ait esté entierement converti: 1 • Il n'a pas cognu de loin: 1 • Il n'y a ne rime ne raison en cela: 1 • Il s'estoyent ruez cruellment, contre la personne mesme du Medecin, le met-

tant à mort: 1 • Il use de redite, ou de paroles superflues: 1 • Il y a une repetition comme d'un homme parlant de grande affection: 1 • Il y alla pour veoir s'il y trouveroit quelque chose: 1 • Ils en furent indignez: 1 • Je les pren paur la condamnation presente, et laquelle ne menace point de

loin, mais tient desja la personne, et se fait sentir: 1 • Je ne le cognoy point: 1 • Je n'y veux point aller: 1 • Je vous dy en verité: 1 • Jusques a tant que je mettray tes ennemis pour le marchepied de tes pieds: 1

2 3 • L'agneau ek : 1 • La Divinité s'est tenue comme cachee; c'est à dire, n'a point demonstré sa

vertu: 1 • La charit, qu'on exerce envers les hommes: 1 • La conversion ou changement: 1 • La fin ne sera point si tost: 1 • La majesté du Fils de Dieu: 1 • La pollution, immondicit, et souillure: 1 • La puissance celeste, de laquelle il sera environné, servira comme d'une en-

seigne desployee pour contreindre tout le monde à le regarder: 1 • La puissance de condamner à mort: 1 • Le Fils de: 1 • Le fruit de la vigne: 1 • Le jour de la preparation: 1 • Le premier des Sabbaths; ou, jour de la semaine: 1 • Le soleil estant ja levé; ou, commençant à se lever, ou, n'estant encore levé:

1 • Lequel ayant seulement un voile devant les yeux: 1

HARMONY OF THE EVANGELISTS

• Lequel des deux feit la volonté du pere: 1 • Les Gouverneurs deputez de par l'Empereur de Rome: 1 • Les anciens docteurs: 1 • Les anges de Paradis: 1 • Les cousins et autres parens de Christ: 1 • Les deux volontés: 1 • Les gens subtils et de jugement, à scavoir les docteurs: 1 • Les pierres soudain crieront: 1 • Les sepulchres: 1 • Lesquels devorent les maisons des vefues, sous ombre de faire longue oraison:

1 • Lesquels vos peres ont occis: 1 • Leur foreenerie noun, doit blen estonner, et nous faire dresser les cheveux en

la teste: 1 • Lors ils commencerent à s'entredemander l'un à l'autre: 1 • L'entendement: 1 • L'heure de la nuict en laquelle les coqs chantent: 1 • Mais (il faut: 1 • Mais aussi il entrera en une grande admiration de sa puissance et sagesse

infinie: 1 • Mais il s'esvanouit de devant eux: 1 • Mais les justes: 1 • Mais n'y allez point, et ne les suyvez point: 1 • Mais que Christ luy-mesme a esté tenté au desert par le peuple deliveré

d'Egypte: 1 • Mais que vous en semble: 1 • Mais vous ne m'aurez point tousjours: 1 2 • Maistre: 1 • Maistre, Maistre: 1 • Maistre, est-ce moy: 1 • Mandite soit nostre lascheté: 1 • Maudite soit nostre lacheté: 1 • Mettez donc en vos cœurs de ne premediter comment vous respondrez: 1 • Moyse a fort bien et sagement comprins le tout en ce sommaire: 1 • Ne pouvoient croire que Christ peust estre rejetté: 1 • Ne se souciant pas fort de le retenir: 1 • No Soyez point appelez Maistres: 1 • Nous craignous le peuple: 1 • Ny an : 1 • Offensé et scandalizé des vices qu'on voyoit és scribes: 1 • Or Jesus fut amené devant le gouverneur: 1 • Or il estoit trois heures quand ils le crucifierent: 1 • Or voyant qu'il avoit encore un fils: 1 • Ou, au bout du Sabbaths, comme le jour apparoissoit pour luire pour le premier

JOHN CALVIN

de la semaine: 1 • Ou, pour le moins à fin de faire devoir d'ami envers Jesus Christ: 1 • Par la bouche: 1 • Par toute la terre, on, tout le pays: 1 • Par une figure qui s'appele metonymie; c'est à dire, transmutation de nom: 1 • Par ur fausse glose et cavillation meschante: 1 • Per concomitaniam: 1 • Plene de lie et de bourbe, ou autrement orde et sale: 1 • Pleust à Dieu: 1 • Plus aisément on l'eust laissé passer sans enquerir la signification: 1 • Possedez vos ames par vostre patience: 1 • Pour arrests ou revelations celestes: 1 • Pour si on fait: 1 • Pour vous chastier, et vous faire despit à tous: 1 • Pource que c'estoit le prix de nostre salut et redemption: 1 • Pource qu'en Christ elle estoit cachee et ne se monstroit: 1 • Pource qu'ils avoyent laissé usurper aux Romains la souveraine puissance: 1 • Pource qu'ils avoyent peur de perdre la proye; c'est a dire, de dimineur

quelque chose de leur tyrannie: 1 • Pourquoy: 1 • Pourveu qu'ils soyent songneux à en user: 1 • Prenent fin, ou, ont accomplissement: 1 • Propheteze-nous: 1 • Quand il avoit predit qu'il ressusciteroit le troisieme jour: 1 • Quand il commença à exercr son office d'ambassadeur: 1 • Quand il est dit qu'il craignit Dieu: 1 • Quand ildit, Dieu a voulu, vous ne l'avez point voulu: 1 • Quand le Seigneur de la maison viendra: 1 • Quand les prelates les conferment: 1 • Quand toutes bouches seroyent closes, et toutes langues se tairoyent: 1 • Que Christ enseigna nommément ce lieu-là a Marie: 1 • Que Dieu ne s'est point lassé pour la cruauté des sacrificateurs, d'envoyer

des prophetes; mais les suscitant comme par troupes, a combatu contre leur

malice: 1 • Que Dieu traitte yei un chacun selon qu'il a merite: 1 • Que ce fussent les Sadduciens qui emportassant la victoire par dessus Christ:

1 • Que c'estoit qu'il alloit faire: 1 • Que de ceste heure je ne boiray de ce fruict de vigne: 1 • Que la purgation de ses pechez a esté faite: 1 • Que le jour ensuyvant les disciples prindrent garde à ce qui estoit advenu à

l'arbre: 1 • Que les mercenaires et ouvriers ont accoustumé de vendre leur labeur, et se

loer à la journee: 1

HARMONY OF THE EVANGELISTS

• Que les saincts peres ont observé ceste ceremonie solennelle de prendre la

coupe, et gouster un peu de ce qui estoit dedans: 1 • Que nos souhaits ne vienent point à loeur issue, quand ainsi luy plaist: 1 • Que nous voyons aujourdhui advenir aux fideles: 1 • Que tout l'ordre de nature qui se voit au ciel et à la terre: 1 • Que vous consentez aux œuvres de vos peres: 1 • Quelque signer, ou, miracle: 1 • Qui est apres preparation: 1 • Qui est à la verité l'Autheur de ce tesmoignage des femmes: 1 • Qui estoit en leurs cœurs: 1 • Qui estoit venu pour les retirer de leurs meschantes façons de faire: 1 • Qui ne peuvent plus cier contre les vices: 1 • Qui vaut autant à dire que, La place de test: 1 2 3 • Qu'il est muni et authorizé d'une puissance divine: 1 • Qu'il nous souviene de ne nous arrester point a ce que nos sens pervent com-

prende: 1 • Qu'il n'a point craint de renier son Maistre, mesmement en la presence d tant

de tesmoins: 1 • Rendez à Caesar ce qui est à Caesar, et à Dieu ce qui est à Dieu: 1 • Rendit graces: 1 • Restraindre à ce sommaire: 1 • Rien ne luy a este fait (ou, rien n'a este fait par luy: 1 • Sans avoir enfans: 1 • Sans esperance de plus la recouvrer: 1 • Seigneur, j'y vay: 1 • Selon le prix qu'il vaut au monde: 1 • Selon qu'un chacun estoit plus poure, et n'avoit rien à perdre: 1 • Semblablement aussi: 1 • Sept mille et quatre cens paas d'Italie, qui font quatre lieues et demie ou

environ: 1 • Si la nappe eust esté mise: 1 • Si premierement il ne se regle luy-mesme, et s'assul jetit aux mesmes choses

qu'il commande: 1 • Si quelqu'un use de violence pour repousser un brigand: 1 • Sinon qu'estant tousjours prest a mourir, il ait apprins de vivre comme le jour

vient, sans faire son conte de demeurer jusques au lendemain: 1 • Sinon qu'on vueille prendre. ceci comme estant dit en la personne de

l'Evangeliste; toutesfois il est plus vray-semblable que c'est Christ qui parle,

et que suyvant son propos d'un fil continuel, il exhorte les siens estre attentifs

a bon escient: 1 • Son vigne: 1 • Son œuvre incomprehensible: 1 • Sublatam ex oculis quærimus invidi: 1 • Succomber et estre viencu: 1

JOHN CALVIN

• Sur tout le pays: 1 2 • S'il luy fust advenu d'y mettre la main: 1 • S'il s'en trouvoit quelqu'un qui observast entierement ce qu'elle commande:

1 • Tellement que les hommes seront comme morts de peur: 1 • Tellement qu'ils le recognurent: 1 • Tous enfans de Dieu: 1 • Tout le vivre, ou bien,: 1 • Toute equité mosiste, et honnesteté: 1 • Toute sa substance: 1 • Toutesfois le moyen leur defailloit, et elles n'eussent sceu le faire: 1 • Tu le dis: 1 2 3 • Un abbregé ou sommaire de la Loy: 1 • Un des docteurs de la loy: 1 • Un docteur de la loy: 1 • Un jeu d'enfans: 1 • Un refuge quine peut faillir, et contre lequel il n'y a point de puissance qui ait

lieu: 1 • Une partie des principaux chefs de la religion: 1 • Une saincte hardiesse: 1 • Veu que tous les mayens et remedes que Dieu y a employez n'ont rien servi:

1 • Veu qu'il met les prieres apres la regle de foy, et veut qu'elles soyent conduites

par icelle: 1 • Vous n'avez point eu de repentance apres: 1 • Voyans qu'ils ne peuvent eschapper les tormens, ils se vengent en s'obstinant

et rongeant leur frein, comme on dit: 1 • parle, qui doyvent arrouser les quatre coins du monde: 1 • qui est forcee, et laisse l'homme tout abruti; non pas celle qu'ils nomment: 1

2 3 • qui est un vraye conversation de l'homme à Dieu: 1 2 3 • qu'il s'est repenti d'avoir fait l'homme;: 1 • une repentance que les Grecs nomment: 1 2 3 • Il leur donnoit a entendre par signes: 1 • (Cite) de Judee: 1 • (Qui est) le jurement: 1 • A douceur et compassion: 1 • A este confirme et ratifie par ce signe: 1 • A friandise, ou a quelque excez de la bouche: 1 • A parler proprement, il ne descend point, et semblablement ne peut estre veu:

1 • A scavoir que chacun hornroe ha son diable et son mauvals ange qui lui fait la

guerre: 1 • Abusez par un mot mal tourne: 1

HARMONY OF THE EVANGELISTS

• Ace mesme instant: 1 • Afin de n.e servir de passe temps a de si meschans contempteurs des graces

de Dieu: 1 • Afin qu'ils tonnassent par tout le monde en preschant: 1 • Afin qu'i! ne trebusche pas a chacun coup: 1 • Afin qu'il ne leur eschappe aucun mot inconsiderement, et a la volee: 1 • Afin qu'il ne semble que ce soit une menace vaine, et (cornroe on dit) seule-

ment pour faire peur aux petits enfans: 1 • Afin que ne prenans pas les choses a la rigueur, ils rachetent paix et amite en

se monstrans ainsi traitables: 1 • Afin que ne soyons transportez a entreprendre une guerre si folle, a nostre

grande confusion: 1 • Afin que neantmoins ceste semence bastarde vint a avoir un jour en main le

scepter Royal: 1 • Ainsi les gens sortirent pour voir: 1 • Ammendez-vous, ou, convertissez, ou, repentez: 1 • Anquel il n'y avoit personne qui parlast au nom de Dieu: 1 • Appelant l'ceil le flambeau ou la lampe de tout le corps: 1 • Assavoir Ochozias fils de Joram, Joas, et Amazias: 1 • Au reste, ce n'est pas sans cause que ce mot Vous : 1 • Au reste, il est bien vray que l'ange parle seulement du peuple esleu, as-

savoir des Juifs; mais pourceque maintenant la paroy qui faisoit separation

est rompue, la mesme ambassade s'addresse aujourdhui a tout le genre hu-

main: 1 • Au reste, le mot Grec dont use l'Evangeliste signifie proprement des vaisseaux

faits de cuir, desquels on usoit pour mettre le vin: comme aujourdhui nous

avons des muids ou des pipes: 1 • Au temps de sa manifestation: 1 • Aucuns pensent que par la volonte de Dieu il l'ait recontre sans le chercher: 1 • Autrement il faudra que les Anges soyent pareils a Dieu, et qu'ils sachent tout:

ou selon le dire de ces gensci, ils seront vicieux: 1 • Autrement, tout ce sainct mystere seroit tournee en mines et bas-tellerie: 1 • Aux anciens: 1 • Aux hommes, ou, Envers les hommes: 1 • Avec ce tesmoignage et recommandation: 1 • Avec l'aage les dons et graces d'Esprit croissoyent aussi et aug-mentoyent en

luy: 1 • Avec les ouvriers: 1 • Avoit vrayement et entierement prins tout ce qui estoit possible et propre pour

accomplir de tous points la conjonction fraternelle de luy avec les hommes: 1 • Bandelettes: 1 • C'est une concession par ironie, (c'est a dire, moquerie: 1 • C'est a dire, ou ils ne peuvent pas si aisement tromper: 1 • C'est a dire, par un mouvement secret et certaine revelation du Sainct Esprit,

JOHN CALVIN

afin de s'y rencontrer a l'heure que Christ y estoit: 1 • C'est a dire, une vertu et puissance pleine de salut: 1 • C'est bien autrement: car il y a plus d'apparence au contraire: 1 • C'est que l'une et l'autre a est, comme le message apportant les nouvelles du

salut qui approchoit: 1 • C'est un poinct bien resolu entre tous ceux qui ont escrit: 1 • C'est une chose tant et plus absurde, que les devoirs de charite, qui dependent

de la Loy, soyent mis en la liberte des hommes, de les faire, ou de les laisser:

1 • C'est une facon de parler hyperbolique, c'est a dire, excessive: 1 • C'est une facon de parler qu'on appelle Synecdoche, quand on prend une artie

our le tout: 1 • C'est une maniere de parler par Metonymie, (ainsi que parlent les gens de

lettres: 1 • C'est une victoire qu'ent Auguste a la bataille sur mer contre Antoine et

Cleopatra, aupres de la ville nommee Actium: 1 • Car Jairus ne pretendoit pas d'attribuer a Christ un honneur appar-tenant a la

majeste Divine: 1 • Car a ce mesme instant vous sera donn, ce que vous direz: 1 • Car avant que la volonte de l' homme soit mise en train de louer Dieu, il faut

qu'il y ait devant une alaigrete et resiouissance d'esprit: 1 • Car c'est a tort et fausses enseignes qu'ils se glorifient d'avoir Dieu pour leur

Pere, puis qu'ils sont enfans bastards des saincts, et ont desvoye de leur foy

et sainctete: 1 • Car il emporte Retraitte ou Cachette, qui est pour denoter ceste honte honeste

qui doit estre es vierges: 1 • Car ils considerent et contemplent au conseil de Dieu sa dignite et magnifi-

cence royale, laquelle n'apparoissoit point encores: 1 • Car ils possederont la terre: 1 • Car les choses qui luy ont este dites par le Seigneur luy seront accomplies: 1 • Car misericorde leur sera faite: 1 • Car naturellement nous tendons tous a desirer ce qui nous semble estre le

souverain bien: 1 • Car nous ne pouvons point apprehender à bon escient la presence de Dieu,

sinon avec ses effects: 1 • Car nous savons que Christ a este muni d'une telle vertu de l'Esprit, que les

dards de Satan ne le pouvoyent navrer ne blesser: c'est a dire, qcu'il estoit

impossible que peche tombast en luy: 1 • Car si nous voulons bien pourvoir aux profits de l'Eglise, il nous faut appeller a

l'office de Pasteurs tels gens, qu'ils puissent quelque iour soustenir la charge

apres nous. Combien que ie soye ieune, toutesfois quand ie voy ma debilite

et indisposition de mon corps, i'ay soin de ceux qui seront apres nous, comme

si i'estoye desia vieil: 1 • Car un mien ami m'est venu voir en passant: 1

HARMONY OF THE EVANGELISTS

• Car, je vous prie, quelle virtu d' abstinence y-eust-il eue a, ne taster point

de viande, veu qu'il n'avoit nulle faim qui le pressast? Car il est certain, et

les Evangelistes le donnent a entendre assez clairement, qu'il s'est passe de

manger tout ainsi que s'il n'eust point este revestu de notre chair: 1 • Ce n'est pas a fausses enseignes ni par feintise: 1 • Ce n'est que fumee: 1 • Ce n'estoit point un accident commun, mais plustost une ceuvre ad-mirable

de Dieu: 1 • Ce nest as une possession lma name et en l'air: 1 • Ce qu'il avoit auparavant commande a tous fideles d'attendre et esperer: 1 • Ce qu'aucuns exposent comme si les diables n'eussent point voulu aller en

lieu desert: 1 • Ce qu'ils enseignent et confessent de bouche: 1 • Ceci aussi est un paradoxe, c'est a dire, une sentence contraire au jugement

commun des hommes: 1 • Cependant nous ne dirons pas que Christ a este esconduit, veu que le pere

par un conseil admirable, mettant un diable en la compagnie d'onze Anges,

a toutesfois tellement modere l'issue, que la cheute de cestuy-la a plustost

conferme que non pas esbranle la foyde son Eglise: 1 • Cependant, tant plus Dieu nous traite doucement, et nous donne de liberte,

tant plus faut-il que nous prenions garde a ne nous flatter ou lascher par trop

la bride: 1 • Ces deux choses mesme: 1 • Ceste confession n'appartient droit qu'a ceux qui de nouveau se convertissent

a la foy: 1 • Ceste facon de parler contient une metaphore prise des arbalestiers, ou autres

qui visent au blanc: 1 • Ceste perfection ne signifie pas qu'il y ait une.equalite et mesme mesure, mais

elle se rapporte seulement a quelque ressemblance ou ap-proche: 1 • Ceste premiere description: 1 • Ceste singerie et imitation contrefaite: 1 • Ceux qui demandent d'estre riches et a leur aise en ce monde: 1 • Cherchoik seulement remede a la douleur presente, qui n'est qu'un accident

particulier de son mal: 1 • Christ attribue aussi a Dieu seul l'adoration externe, que les Grecs appellent:

1 • Combien Christ ne commande pas aux siens en priant de s'attacher

scrupuleusement a certains mots: 1 • Combien qu' a la verite vous soyez pires que bastards: 1 • Combien qu'au dedans ils n'ayent point d'affection de crainte de Dieu: 1 • Combien qu'il comprend sous ces deux d'autres infinis tesmoignages, par une

figure dont nous avons souvent parle, nommee Synecdoche: 1 • Combien qu'il ne lust pas rant eognu que le premier: 1 • Combien que ce fust le pays de ses ancestres: 1

JOHN CALVIN

• Combien que de leur cost, ils n'ayent aucune force ou munition externe: 1 • Combien que la raison nous en soit incognue: 1 • Combien que la remission des pechez est bien a preferer a la nourriteurde

cette vie: 1 • Combien que pour couvrir sa malice: 1 • Comme 1es plus inutiles du monde: 1 • Comme estant un de la compagnie de ceux qui vont devant pour faire place

a leur Roy: 1 • Comme facilement les appetits de la chair nous tirent en leurs filets: 1 • Comme ils se moquent de Dieu sans en faire conscience: 1 • Comme la Loy de Dieu est divisee en deux Tables, desquelles la premiere

contient les choses dont nous sommes redevables a Dieu pour honorer sa

majeste: la seconde ce que nous devons a nostre prochain selon charite: 1 • Comme les philosophes ont voulu enselgner le monde: 1 • Comme nous ayant promis la justice spirituelle, il nous met devant les yeux

un peu d'eau: par un petit morceau de pain et une goutte de vin, il seelle la

promesse qu'il a faite de la vie eternelle de nos ames: 1 • Comme si la trompette sonnoit, pour nous resveiller: 1 • Comme si nous signions de nostre propre main, declarans que Dieu est veri-

table: 1 • Comme si tout le monde les regardoit: 1 • Comment il a este heberge: 1 • Comment les Phariseens avoyent deprave la Loy par leurs expositions tortues:

1 • Conducteur: 1 • Couchant es champs: 1 • Craignant Dieu: 1 • D'aucuns qui auront en grand bruit, et auront este fort estimez: 1 • D'autant plus faut-il que chacun de nous s'assujettisse de bon coeur, st ploye

le col sous le joug auquel il plaira a Dieu de nous soumettre: 1 • D'ou vient une si grande legerete en sermens, sinon qu'entre tout de men-

songes, tromperies, inconstance et babil, on ne sait qui croire, ni a qui se fier:

1 • D'autant que le Seigneur nous a ordonnez gardiens de son alliance: 1 • D'un regard triste, ou, visage chagrin: 1 • Davantage, tout le peuple avoit grand interest d'estre advertis quelles gens

estoyent les Sadduciens et Pharisiens: 1 • De discerner entre ladrerie et ladrerie: 1 • De division, ou separation: 1 • De faire a Christ un honneur appartenant a Ia majeste divine: 1 • De l'usure et accroissement qui vient outre le principal: 1 • De la crainte de Dieu qui est en l'homme: 1 • De la seigneurie de tout le monde: 1 • De la tyrannic malheureuse d'iceluy: 1

HARMONY OF THE EVANGELISTS

• De maintenir la gloire de son nom, a fin que punition soit faite de l'outrage

commis contre sa majeste: 1 • De mettre la justice de la Loy sous les pieds: 1 • De ne nourrir le monde en sa folie et fadesse: 1 • De quelque erreur et ignorance: 1 • De tout temps: 1 • De vouloir esplucher tout par le menu, et rapporter tout jusqu'aux petits mots:

1 • Des ceuvres de charite comprises en la seconde Table de la Loy: 1 • Des gens qui se vantent a fausses enseignes de tenir le place des apostres: 1 • Des le commencement du monde: 1 • Destournez et transportez hors du droit chemin: 1 • Deux Christs, ou un double Christ: 1 • Devant qu'ils n'ayent este examinez et interroguez de leur foy: 1 • Dieu en faisant miracles ne se joue point pour nous servir de passetemps,

mais reveille nos sens, lesquels il voit estre abrutis et en dormis: 1 • Doivent avoir le jugement et la cognoissance de la ladrerie spirituelle: 1 • Dont nous pouvons recueillir comment le pays de Judee estoit lots reinply de

beaucoup de corruptions, et diverses sortes d'abus: 1 • Du mal, ou, malin, ou meschant: 1 • Elle fut lors executee, et trouva-on facon d'en venir a bout: 1 • Elle nous est proposee en deux sortes es Escritures: 1 • Embrasseroyent volontiers beaucoup de cent annees: 1 • Empeschoit fort: 1 • Emporte poids: 1 • En apparence corporelle, ou, forme: 1 • En ce faisant, nous luy accordons ce qui luy est le plus honorable, en lieu que

ces habiles gens, qui la servent a contrepoil, l'en despouillent: 1 • En ce qu'ils se sont essayez par leur jeusne, forge a leur fantasie, de se mettre

du rang de Christ, et se mesurer a luy: 1 • En cela nous voyons coment les Papistes accordent mal avec elle, lesquels

sans jugement la parent de nouvelles louanges forgees en leurs cerveaux; et

cependant ne tiennent quasi conte do tous les biens que'lle a eus de Dieu: 1 • En continuant le fil de son propos: 1 • En dons et graces de l'Esprit: 1 • En la communion de Christ: 1 • En la facon d'enseigner de Jesus Christ: 1 • En leur doute et estonnement: 1 • En lieu qu'Ismael et Esau en avoyent este rejettez et bannis comme

estrangers: 1 • En paroles magnifiques: 1 • En quelque lustre et apparence du monde: 1 • En sa majesté: 1 • En sorte qu il ait seulement este escrivain sous luy: 1

JOHN CALVIN

• En sorte qu'il ne leur semble oint qu'il y ait moyen de les sauver, sinon que

Christ s'eveeile: 1 • En sorte qu'il semblera quasi qu'ils foudroyent: 1 • En sorte que cela ne les empesche point de recognoistre la hautesse de sa

maiste divine: 1 • En toute sa gloire, ou, avec toute sa gloire: 1 • Envers les hommes son bon plaisir, ou, bonne volonte: 1 2 • Erasme a traduit, De ces hornroes: : 1 • Estre assis : 1 • Et avoyent tousjours en la bouche le titre d'Eglise, duquel ils abusoyent: 1 • Et c'est la coustume du Seigneur d'abbattre les siens, et comme les plonger

dedans le sepulcher, afin de les vivifier puis apres: 1 • Et cependant une charge si excellente et nouvelle requeroit des graces plus

grandes qu'on n'en pent trouver en l'homme: 1 • Et ceux d'entre eux qui estoyent scribes et Pharisiens: 1 • Et comme ils estoyent la, advint que les jours d'icelle furent accom-. plis pour

enfanter: 1 • Et de faict, nous avons veu de nostre temps aucuns martyrs, lesquels ayans

este le reste de leur vie quasi muets, et n'ayans point de grace a parler, toutes-

fois quand Dieu les a appelez a rendre confession de leur foy devant les ennen-

mis, c'a este un miracle du don excellent qu'ils out eu de parlet et respondre

pertinemment et avec grace: 1 • Et de propos delibere veulent que Dieu procede contre eux en toute rigueur:

1 • Et disputoyent en leurs coeurs: 1 • Et en ce mesme instant son garcon fut gairi: 1 • Et en toutes les marches d'icelle: 1 • Et estoit avec les bestes sauvages: 1 • Et finalemeat la souvenance que chacun doit avoir de Dieu vient a s'esteindre:

1 • Et ils ne se sont point plainds que Christ les tormentast, sinon quand il les

pressoit de sortir: 1 • Et l'ayant menace: 1 • Et lors je leur diray ouvertement: 1 • Et luy apres avoir ourerr sa bouche, les enseignoit: 1 • Et n' y a rien plus inegal en cest endroit, que de vouloir garder tousjours une

mesme egalite: 1 • Et pent estre qu'il a premierement mis a mort les Juges, afin qu'apres avoir

oste au poure peuple ses conducteurs, il peust sans contredit luy tenir le pie

sui la gorge, et en faire a son plaisir: 1 • Et pource qu'ils avoyent auparavant ferme leurs aureilles a la voix des

prophetes, qui journellement et sans cesse, parloyent a eux, le Seigneur se

teut, et laissa de parler a eux pour un temps: 1 • Et pourtant la malice des Papistes n'est aucunement a supporter, quand ils

HARMONY OF THE EVANGELISTS

n'ont point de honte de couvrir de ces titres leurs Prelats mas-quez, afin que

nul ne presume de rien reprendre en leurs personnes: 1 • Et quarid il fur passd outre, ou a l'autre rive, cornme au verset : 1 • Et vient apres moy: 1 • Et vous aurez ces enseignes: 1 2 • Evangelizabat: 1 • Evangile: 1 • Faisant grand cas de leur argument: 1 • Friandise ou gourmandise: 1 • Gardant les veilles de la nuict: 1 • Gens de mauvaise vie: 1 • Heraut: 1 • Icelui estant meu par le Sainct Esprit, vint au Temple: 1 • Il a besongne puissament par son bras: 1 • Il a lie le salut des hommes avec sa parole, comme dependant d'icelle: 1 • Il appartient a tous fideles d'advouer et confesser que Dieu s'est communique

et baille a nous en Christ: 1 • Il baisse la teste: 1 • Il est aise a voir que c'estoit son droit nom par lequel les gens du pays

l'appeloyent: 1 • Il est ici parle de la facon de faire de ceux lesquels rendent la pareille a ceux

qui les ont offensez: 1 • Il est incertain si Christ a enseigne ceste formule de prier a ses disciples une

fois seulement, ou bien par deux diverses fois: 1 • Il est nomme Premier nay, : 1 • Il fait mention du temps avenir, parce que les hypocrites, tandis que Dieu

les espargne, desprisent hardiment toutes ses menaces, et ne se resveillent

jamais, sinon qu'il frappe dessus a grands coups: 1 • Il faut aussi noter qu'elle s'asseure sur la parole de l'Ange, par ce qu'elle sait

qu'elle est procedee de Dieu: pesant la dignite d'icelle non a cause de celuy

qui en estoit le messager, mais a cause de celui qui en estoit l'autheur: 1 • Il faut noter que la vraye foy apprehende la puissance de Dieu, non point en

l'alr, mais avec ses effects: 1 • Il faut qu'il baissc la teste: 1 • Il les prend en sa compagnie et conversation domestique, afin de les faconner

a enseigner puis apres les autres: 1 • Il les resveille tout soudain, et leur fait bien sentir leur folie: 1 • Il monstre que cela ne s'est point fait par advis ou conseil humain: 1 • Il n' y a point de doute que les Juifs recommandent cest homme pour l'affection

et le bon zele qu'il avoit a la crainte de Dieu: 1 • Il n'avoit este accuse, et emprisonne: 1 • Il n'est propre ne (pour mettre) en la terre, ni au fumier: 1 • Il n'y avoit point 1a de prestres, devant lequel un chacun eust peu s'a

genouiller l'un apres l'autre, pourbarboter ses pechez en leurs aureilles: 1

JOHN CALVIN

• Il ne faut pas penser que pour se jouer des hommes il les esleve amsi haut, et

puis les abaisse: 1 • Il ne s'est pas estime digne d'aller parler a Christ: 1 • Il ne se faut pas fort esbahir si la vraye et pure maniere de prier estoit pratiquee

par bien peu de gens: 1 • Il ne vouloit point nourrir le mal en dissimulant et faisant semblant de n'y voir

rien: 1 • Il nous semble qu'il nous fait tort: 1 • Il parle ici par une forme de comparaison des deux extremitez opposites, sig-

nifiant que plustost il faut chercher d'estre seuls, que de desirer grande com-

pagnie qui nous voye prier: 1 • Il se jetta devant luy: 1 • Il seelle la promesse: 1 • Il semble que c'est une facon de parler hyperbolique et excessive: 1 • Il vent seulement le rejetter avec son conseil: 1 • Il vid les cieux mi-partir, : 1 • Il y a grande difference entre une bonne facon de se donner garde d'estre

trompe, et un deboutement temeraire sans savoir pourquoy: 1 • Il y avoit tant de temps que son mari estoit mort: 1 • Il, leur estoit aise de le monstrer comme au doigt, et sans long ropos: 1 • Ils accoustumoyent leurs disc p es k ne hypocrisle, et en faisoyent des singes:

1 • Ils exhortent et incitent les hommes: 1 • Ils gaigneront bien pour le moins leur nourriture: 1 • Ils n'ont pas perdu leurs peines: 1 • Ils ne s'amusent pas, esplucher de pres lequel est le premier, ou le second: 1 • Ils renoncent Christ et sa vocation: 1 • Ils s'endorment toujours en leurs vices, ou s'egayent comme chevaux es-

chappez: 1 • Ils voudroyent bien tousjours prolonger leur terme: 1 • Improprie: 1 • Je confesse bien que si on regarde la nature des choses en soy, on trouvera

qu'il y a quelque Contingence: 1 • Je l'ay ainsi divisee par ci devant pour enseigner plus familierement: 1 • Je laisse maintenant ma dignite a part: 1 • Je ne touche point pour le present combien ils s'acquittent vaillament et fi-

delement de ce dont ils se vantent de paroles: 1 • Je res ond uil co oissoit bien quelles gens c'estoyent: 1 • Jesus donques royant la foulle: 1 • Jesus leur defendit avee menaces: 1 • Joseph donc esveille print: 1 • Judas a commis sa meschancete avec sa bru, pensant que ce fust une autre:

1 • Jusque a ce qu'il se soit acquitte envers son pere du devoir que nature com-

HARMONY OF THE EVANGELISTS

mande: 1 • Jusque ace qu'ellc passe mesurc, ct soit excessive: 1 • L'enfant tressaillit: 1 • L'indignation secrette qu'on aura eue en son coeur contre le frere: 1 • L'une par laquelle nous empeschons qu'on ne nous outrage, sans mal-faire a

personne de nostre coste: l'autre, par laquelle nous rendons mal pour mal: 1 • La chandelle: 1 • La cite: 1 • La clarte: 1 • La clarte du Seigneur: 1 • La commission et ambassade: 1 • La corne de salut: 1 • La corruption hereditaire procedante d'Adam precedoit un tel bien, et estoit

plus ancienne: 1 • La crainte l'empescha lors d'envoyer secretement quelque traistre pour espier

comme tout alloit: 1 • La fin ou le but de ceste soumission de Jesus Christ: 1 • La lumiere, ou, lanterne: 1 • La maitresse Pierre du coin, sur laquelle est fonde le salut de tous les enfans

de Dieu: 1 • La mort mortelle: 1 • La naselle: 1 • La ou nous avons rendu Ton salut, : 1 • La ou nous avons rendu, Il a dissipe, : 1 • La ou nous avons traduit, Pour l'esclaircissement, : 1 • La predication, ou publication: 1 • La trouvera, ou, gardera: 1 • La verite du Baptesme vient et procede du Christ seul: 1 • La vie de ce corps, laquelle n'est qu'une fumee: 1 • La volonte de Dieu est mise a l'opposite de ce que tels Philosophes appel-

lent Contingence: par lequel mot ils signifient un accident qui vient de soy és

choses, sans qu'il y ait une certaine conduite d'enhaut: 1 • Laissant son premier propos: 1 • Laquelle chose son pere et sa mere ne s'apperceurent point: 1 • Laquelle la bouche de l'homme ne sauroit exprimer, ni ses sens comprendre

en ce monde: 1 • Laquelle ont suivie les Evangelistes, combien qu'ils escrivissent en Grec: 1 • Laquelle un peu auparavant il ne vouloit recevoir, et lui sembloit qu'il se fust

pollue en conversant avec elle: 1 • Le Seigneur ne changera point: 1 • Le blamant de ce qu'il pretend prouver Jesus Christ estre nay d'une Vierge: 1 • Le but de ce commandement: 1 • Le mesme S. Luc avec S. Marc enseigne que le commencement des tentations

estoit de plus loin. Car Satan avoit assailli Christ quarante jours au paravant

JOHN CALVIN

qu'il eust faim: mais les principaux et plus excellens combats sont icy recitez,

afin que nous sachions que Satan veincu en plusieurs assaux, s'est finalement

rue furieusement, et de toute sa force, pour voir s'il pourroit d'aventure vein-

cre finalement celuy duquel il n'avoit peu venir a bout. Car d'autant plus qu'on

est exere aux combats spirituels, Dieu permet aussi qu'on soit plus rudement

assailli. Parquoy apprenons a ne nous lasser jamais, jusqu'a ce qu' ayans

paracheve tout le cours de notre guerre, nous soyons parvenus au but: 1 • Le mot Grec: 1 2 • Le mot Grec dont use l'Evangeliste signifie proprement, Je leur confesseray: 1 • Le mot Hebrieu Alma, : 1 • Le mot de Chair : 1 • Le mot de Sainctete : 1 • Le moyen le plus doux et le moins scandaleux estoit, que secretement il de-

partist du lieu, et la laissast sans faire aueun bruit: 1 • Le peuple, qui gisoit en tenebres: 1 • Le pinnacle: 1 • Le salut qu'a receu le peuple par son moyen, a este comme une representation

ayant quelques traces du vray et parfait salut, lequel finalement le Fils de Dieu

a apporte et presente au monde: 1 • Le transporte: 1 • Le vouloir de Christ sur sa requeste: 1 • Lequel avoit este adverti divinement par le Sainct Esprit: 1 • Lequel de nous deux est plus grand ou excellent: 1 • Lequel faisoit sa demeurance: 1 • Lequel s'enclina devant lui: 1 • Les Juifs ne font que tracasser et se tormenter sans profit toute leur vie: 1 • Les Juifs s'arrestoyent a ce beau titre de Peuple de Dieu, et d'En-fans

d'Abraham, et s'en enfioyent: 1 • Les Latins, traduisans ce passage du Grec, ont us, du mot d'Humilite, lequel

les barbares et sots parleurs de Latin, prennent ici comme en Francois, pour

une facon de faire contraire a l'arrogance, assavoir quand une personne

s'estime rien: mais il se prend autrement, assavoir pour Petitesse; c'est a

dire, condition basse et meprisee: 1 • Les autres en estans eslogncz et bannis: 1 • Les docteurs feints et doubles: 1 • Les esleus, qui de leur nature ne sont que paille, : 1 • Les fils de l'espoux, : 1 • Les gendarmes: 1 • Les gens de la chambre du marie peuvent ils mener dueil, pendant que le

marie est avec eux: 1 • Les gens de nopces: 1 • Les gens fiers et farouches: 1 • Les gens simples, et d'esprit paisible: 1 • Les jours de la purification d'iceux, ou, d'icelle, assavoir de Marie: 1

HARMONY OF THE EVANGELISTS

• Les pailles s'en vont avec le vent: 1 • Les premices et premier commencement de son Eglise: 1 • Les rois, princes, et grans tyrans: 1 • Les ruminant en son coeur: 1 • Les sergens de Dieu: 1 • Lors ayant appel, a soy ses douze disciples: 1 • Lors que le Roy Sennacherib fut contreint de lever le siege de de-rant, et

s'enfuir honteusement: 1 • Lors vien et presente ton oblation: 1 • Louoit aussi le Seigneur: 1 2 • Luy donc estant venu en l'aage de douze ans: 1 • Maintenant il rested adjouster la deduction ou derivation: 1 • Maintenant puis que le Baptesme de Jean a eu mesme signification, vertu et

propriete que le nostre, si nous voulons juger de la figure et du signe selon

la chose signifee, c'est 'a dire la verite, nous trouverons que le Baptesme

administre par Christ, n'a point este autre que celuy que Jean a administre: 1 • Mais apres qu'ils furent passez, il ent faim: 1 • Mais aussi ceux qui sont assaillis et provoquez les premiers: 1 • Mais aussi de ces vermines, lesquels meslez entre nous comme bourdons en-

tre abeilles: 1 • Mais il passa par le milieu d'eux, et s'en alla: 1 • Mais il requiert nommement qu'un chacun satisface pour soy, et paye ce qu'il

doit: 1 • Mais l'effort et la violence que les Evangelistes deserlvent estoit bien autre et

plus grande: 1 • Mais l'ennuy et la fascherie qu'elle avoit eue trois jours durant l'a fait ainsi

parler: 1 • Mais la petitesse, et (par maniere de dire) la chicete de nostre foy, l'empesche

de faire decouler plus abondamment ses biens sur nous: 1 • Mais pource que Satan ne pent endurer ceste vertue et puissance, aquelle il

sait estre le destruire et ruiner, il voudroit bien que Christ se contenant d'un

beau titre en l'air, se reposast, et se deportast de luy rien faire: 1 • Mais quand Christ est apparu en sa personne, le peuple a eu une presence de

Dieu veritable, et non pas ombratile comme paravant: 1 • Mais sa mere print la parole: 1 • Mais selon la promesse expresse de Dieu, qui avoit este apportee et revelee

par l'ange: 1 • Malachie, Esdras, et autres semblables personnages: 1 • Marie se propose les promesses, et nous ramene tous a la consideration

d'icelles: 1 • Mats plustost allez aux ouailles de la matson d'Israel, qui sontperies: 1 • Matthieu, en sa description, ne passe point plus haut qu'Abraham, qui a este

le pere du peuple sainct et esleu: 1 • Mis par escrit: 1

JOHN CALVIN

• Mittens interfecit: 1 • N'allez point vers les Gentils: 1 • N'ayans rien de quoy faire leurs despens: 1 • N'ayez point de souci: 1 2 • Ne faites provision d'or ni d'argent: 1 • Ne soyez en suspens: 1 • Ne tiendront pas mesme le dernier reng, ou quelque petit coin en l'Eglise: 1 • Non pas que Dieu ne requiere aussi une profession externe de son service et

de la crainte de son nom, mais pource que l'autre partie est la marque la plus

certaine pour cognoians, et, laquelle vrals on est le moins abuse: 1 • Nous ne pouvons pas batailler sons l'enseigne de Jesus Christ a autre condi-

tion: 1 • Nous ne raisons que trainer ca et la estans nuds, deschirez, et disfigurez: 1 • Nous savons comment les Philosophes se sont amusez a traiter subtilemerit

du souverain bien des hommes: 1 • Nous sommes en branle sans pouvoir nous y asseurer: 1 • Or il ne nous faut pas beaucoup tormenter : 1 • Or si on ne mettoit les hommes au second membre, l'antithese ne seroit pas

parfaite: 1 • Ou bien perir d'eux-mesmes, encores que personne n'y touche: 1 • Ou, luy rendra-on sa saveur: 1 • Ou, s'evente: 1 • Ou, separation: 1 • Par imputation, c'est a dire, d'autant que la justice de Christ laur est imputee:

1 • Par l'estat de la vie presente: 1 • Par le changement et amendement de vie: 1 • Par lequel les Juifs protestoyent de se soumettre a l'observation de la Loy: 1 • Par les entrailles de la misericorde, ou, par l'affection misericordieuse: 1 • Par un zele sainct et plaisant a Dieu: 1 • Par une facon de parler hyperbolique, : 1 • Par une figure qu'on appelle Synecdoche: 1 • Par une vaine crainte, qu'ils leur proposent: 1 • Parquoy apprenons de prendre tellement notre contentement en Christ seul,

que le sentiment de sa grace nous face surmonter toutes choses qui sont dures

a la chair, et finalement en oste toute l'amertume: 1 • Peagets: 1 • Plein de richesses, magnificences, et delices terriennes: 1 • Plus pleines de dissolutions et de desbauches: 1 • Plustost que de rendre la pareille a celuy qui nous a mal-fait: 1 • Pour abolir: 1 • Pour des choses qui ne valent pas le parler: 1 • Pour estre enroule avec Marie: 1 • Pour faire son devoir envers son pere: 1

HARMONY OF THE EVANGELISTS

• Pour guarir ceux qui ont le coeur froisse: 1 • Pour le dire plus clairement en deux mots, Christ est le vray patron accompli

en perfection, mais Samson est un pourtrait legerement tire et trac, dessus:

1 • Pour le jetter du haut en bas: 1 • Pour le moins, quand ils commandent par leur loy de se confesser depuis le

Baptesme, ils ne peuvent pas dire qu'ils ensuivent Jean, ny l'alleguer pour

autheur: 1 • Pour maintenir et defendre les erreurs ou abus en la matiere de la religion: 1 • Pour nous faire retomber en 1'autre: 1 • Pour nous rendre faciles a oublier les injures qu'on nous a faites: 1 • Pour ses disciples et escoliers domestiques: 1 • Pour soustenir une guerre, et fournir l'argent qu'il faut: 1 • Pour suivre Christ des pieds, c'est a dire exterieurement: 1 • Pource qu'ayant cest empeschement, il n'eust pas peu suivre la compagnie

de Christ: 1 • Pource qu'il a prins sur soy toutes les peines que nous avions meritees, afind

nous en discharger: 1 • Pource qu'il savoit que c'estoit un homme de grande authorite envers le peu-

ple, et pourtant se dutoit de luy: 1 • Pource que Christ avoit receu la vertu de donner gairison: 1 • Pource que ce n'est pas la vraye et naturelle: 1 • Pource que le pere et 1a mere les abandonnent incontinent qu'ils sont nais: 1 • Pource que les hommes se poussent les uns les autres au chemin de damna-

tion par mauvais exemple: 1 • Pourquoy Dieu estant prie et requis si ardemment par son Fils, asouffert qu'un

mechant et mal-heureux traitre fust eleve au rang le plus honorable de son

Eglise, comme si Jesus Christ n'eust point este exauce: 1 • Pourquoy donc dit-il, Quand elle l'eut veu: 1 • Pourveu qu'on observast ce que la Loy commandoit en tel cas: 1 • Puis apres avoir appel, ses douze disciples ensemble: 1 • Qu il a ete merveilleusement grand bruit de luy par tout le pays: 1 • Qu'il n'a pas este appele par un moyen procedant de l'homme: 1 • Qu'il a souffert, sa Divinite ne demonstrant point sa vertu: 1 • Qu'il y a eu en tels personnages des mouvemens singuliers, et inspirations

particulieres du S. Esprit: 1 • Qu'on ne peut pas bien discerner la vraye crainte de Dieu, d'avecques une

feintise et vaine apparence d' icelle: 1 • Qu'on ne tenoit pas si grande conte de serfs: 1 • Quand il a prononce ces sentences que nous avons veues par ci de-vant, mon-

strant tout au contraire de l'opinion commune: 1 • Quand les Apostres se sont trouvez assaillis et quasi couvers des riots du lac:

1 • Quand les hommes estans reconciliez a Dieu, ont repos en leurs esprits, et en

JOHN CALVIN

leurs consciences: 1 • Quand les premieres nouvelles vindrent de la naissance du nouveau Roy, et

que le bruit en commenca a courir: 1 • Que Jean estoit prisonnier: 1 • Que Joseph a voulu pardonner a sa femme, et couvrir la faute, d'autant qu'il

estoit juste: 1 • Que c'est aucunement confondre les termes: 1 • Que c'est pour le profit des autres, et non pas pour le sien, que Christ demande

d'estre baptize: 1 • Que ces pierres devienent pains: 1 • Que la grace de Dieu leur seroit ostee, et envoyee a autres: 1 • Que la ils fussent comme herauts pour porter les nouvelles du nouveau Roy:

1 • Que le diable qui le possedoit luy avoit ost, l'usage de parler: 1 • Que le saye est plus pres de la chair que le manteau: 1 • Que le sel estant empire, ne fait mesmes que gaster tout, a quoi qu'on le

mette, tellement qu'il corrompt mesmes les fumiers, et consume toute la

grasse d'iceux: 1 • Que les plaisirs lesquels les hommes se font les uns aux autres, sous esper-

ance de recompense, ne viennent point en conte devant Dieu: 1 • Que nous en soyons touchez et esmeus a bon escient: 1 • Que quant et quant il ne fist tant de miracles, que cela les empescheroit de

bien penser a la doctrine: 1 • Que sera ce a la fin, et que deviendrons-nous: 1 • Que tout ce qui est deu aux hommes, est au dessous de la premiere Table de

la Loy, et doit tenir le second lieu, afin que toujours Dieu ait sa puissance et

son authorite entiere: 1 • Que tout le regne de Satan est tenu en bride sous la domination de Christ: 1 • Quelque excellent personnage qu'il fust: 1 • Quelque temps apresque Jesus Christ ent appelle a soy Pierre, Andre, Jean, et

Jaques: 1 • Qui a a manger, face la semblable: 1 • Qui aura trouve, ou, garde : 1 • Qui avoit este mis bas, et comme rompu: 1 • Qui croira que le Redempteur viene d'Egypte: 1 • Qui demandoyent l'ame, ou la vie, : 1 • Qui les laisseroyent volontiers escouler sans y penser: 1 • Qui n'avons point une telle prerogative: 1 • Qui plus est, Satan les a transportez en une telle rage et forcenerie, qui'ls

n'ont point eu de honte du luy attributer l'authorite de commander a Christ:

1 • Qui soustiendra, ou, tiendra bon, : 1 • Qui veulent faire accroire qu'elle n'a rouve point les principautes, empires et

gouvernements qui sont entre les hornroes: 1

HARMONY OF THE EVANGELISTS

• Qui voudroit user de cavillation et chippoter sur chacun mot: 1 • Qui voyoyent bien par signes externes que Marie estoit enceinte: 1 • Raconte combien grandes choses Dieu t'a faitcs: 1 • Regarder en haut, et estendre sa veue bien loin: ce qu'on dit communement,

Faire de longs discours, ou estre en suspens, : 1 • Robert Etienne a ce propos allegue un exemplaire Grec ancien, ou il y a ainsi,

Josias engendra Joacim, et Joacim engendra Jechonias: 1 • S'enclina devant luy: 1 • S'esforcans d'abattre et exterminer l'Evangile: 1 • S'il n'est prest de s'y employer, et d'y mettre son labor gratuitement, et sans

consideration de son profit: 1 • S'il y a quelqu'un chatouille de curiosite qui en demande d'avantage: 1 • Sacrifices ou offrandes sacrees: 1 • Sans chercher la louange des hommes: 1 • Sans qu'il y ait rien entre-deux: 1 • Sans que Christ ouvrist sa bouche: 1 • Se fondant sur une passage ou il fait mention de son Evangile: 1 • Sera digne d'estre puni par jugement: 1 • Sera digne d'estre puni par la gehenne du feu: 1 • Si aucun vient avec moy: 1 • Si celuy qui est la fontaine de toute purete, a voulu estre tenu pour immonde

et souille, afin de laver toutes nos ordures: 1 • Si je n'ay pas este plus scrupuleux ou curieux en conferant les passages ten-

dans a un mesme poinct de doctrine: 1 • Si les petits drapeaux esquels estoit enveloppe l'infant Jesus: 1 • Si leur repentance est vraye, et si c'est it bon escient qu'ils vienent k luy: 1 • Si nous estions aussi bons disciples a prattiquer la charite active (si ainsi faut

dire) comme nous sommes subtils docteurs a prescher la charite passive: 1 • Si nous sommes paresseux de le faire, toutes les excuses du monde ne nous

serviront de rien: 1 • Si ton ceil dextre to fait chopper: 1 • Si votre justice n'outrepasse: 1 • Sinon au pris que le jour vient l'un apres l'autre: 1 • Somme, pour faire et accomplir toutes choses requises au salut du genre hu-

main: 1 • Sous couleur de proceder par voye de justice: 1 • Sur les esprits immondes: 1 • Surgens assequutus est: 1 • Touchant le premier voyage, ou la premiere commission qu ont eue les apos-

tres: 1 • Tout a plein: 1 • Toutefois Christ ne prend pas ces paroles comme dites de l'aventure et sans

intelligence: 1 • Toutefois on ne sait pas certainement si ce fut en mesme temps: 1

JOHN CALVIN

• Toutesfois nous luy sommes serfs et esclaves: 1 • Un bourreau: 1 • Un homme rempli de Dieu: 1 • Un iota ou un seul poinct: 1 • Un revoltement et cheute horrible: 1 • Une correction ou amplification de la Loy: 1 • Une creiche: 1 • Une priere bonne et sainte: 1 • Une reigle, a laquelle ils ont rapporte tout ce qu'ils voyoyent: 1 • Ut profiteretur: 1 • Veniens offer: 1 • Veu que le Seigneur est Redempteur de tout le monde en general: 1 • Voulant reigler indifferemment tous ministres de la parole selon ee qui est ici

dk: 1 • Vous l'avez receu pour neant: 1 • Vous l'avez receu pour neant, donnez-le pour neant: 1 • Vous n'aurez point parachev, d'aller: 1 • Vous n'entrerez nullement, ou: 1 • Zacharie dit que les hommes ont este rachetez a la charge : 1 • a cause de l'effect et du fruict qui s'en ensuit: 1 • bandelettes: 1 • bons, suffisans, et sans reproche: 1 • c'a este afin qu'ils cogneussent que c'estoit l'ange de Dieu qui parloit: 1 • car il use de ce terme qui signifient proprement s'agenouiller ET prosterner :

1 • ce n'est pas un poinct de petite importance: 1 • ces: 1 • combien qu'ils fussent sujets d'Herode: 1 • d'autant qu'il estoit de cette famille, et mesmes que d'icelle il estoit quasi seul

vivant, avec quelques autres en bien petit nombre: 1 • de celebrer et magnifier la grace de Dieu faite a l'une et a l'autre: 1 • de propos delibere: 1 • dementent la vierge en tant qu'en eux est: 1 • des armees celestes: 1 • du quel use l'Evangeliste est celuy d'ou vient le mot de Magiciens: mais les

Perses et Chaldeens nomment ainsi leurs Astrologues et Philosophes: et pour-

tant nous l'avons traduit par ce mot de Sages. Parquoy il y a grande apparence

de dire qu'ils etoyent venus du pays des Perses: 1 • duquel estoyent du tout destituez les autres, combien que ce fussent les gou-

verneurs: 1 • en baptizant tout le peuple: 1 • es cieux treshauts: 1 • est parvenue a mes aureilles: 1 • et s'en alla hastivement aux montagnes: 1

HARMONY OF THE EVANGELISTS

• et voyant deux nasselles qui estoyent pres du lac: 1 • greffiers: 1 • homme pecheur: 1 • il ne faut point estendre les paroles plus avant: 1 • ils veulent a toute force: 1 • jusqu'a ce que Jesus Christ viene: 1 • le jeu ou la roue de la Fortune: 1 • lequel se levant, abandonna tout, et suivit: 1 • les: 1 • les hommes: 1 • les hommes, dont il s'agit: 1 • macquereau: 1 • mais la foy, par maniere dire, tend son giron pour les recevoir: 1 • maistres et seigneurs: 1 • mon esprit s'est esiouy: 1 • non point comme un logis pour y estre hebergez en passant: 1 • pour faire caresse a sa cousine: 1 • pource que Dieu l'avoit dresse pour figure et tesmoignage du salut a venir: 1 • quand le peuple est retourne de Babylone: 1 • que ceux qui se font accroire qu'ils sont desia tout asseurez de la vie eternelle,

et cheminent a leur plaisir sans souci, : 1 • quelques gens n'entendans pas le propos: 1 • revestu et garni d'excellens tesmoignages de tous les Prophetes: 1 • s'ils pensent qu'il y ait quelque chose digne de reprendre aux paroles de Christ,

que ne parlent-ils a luy pour en avoir resolution: 1 • selon la coustume de leur pays: 1 • sur la fiente des bestes: 1 • survenant, ou venant par chacun jour: 1 • un homme suivant les montagnes: 1 • vient de Puissance, comme si on disoit, Les puissans: mais il signifie les gou-

verneurs et gras seigneurs: 1

Greek Words and Phrases

• ({ὕστερον} {πρότερον}): 1 • {Ζωογονοῦνται}: 1 • {Μονοθελὢται} : 1 • {βατταλογία}: 1 • {διαθήκη}: 1 • {εὐλογήσας}: 1 • {εὐλογήσας},: 1 • {εὐχαριστήσας}: 1 • {εὐχαριστήσας},: 1 • {θέλω}: 1 • {κυπηλλεύοντες}: 1 • {κάθαρμα}: 1 • {μεταμελεῖν}: 1 • {μεταμέλεια}: 1 2 3 4 5 6 • {μετανοεῖν}: 1 • {μετάνοια}: 1 2 3 4 5 6 7 • {μίαν}: 1 • {μόνος}: 1 • {ξύλων}: 1 2 • {οἱ} {διυλιζοντες} {τὸυ} {κύνωπα}: 1 • {πλὴν}: 1 • {ποτήριον}: 1 • {προσωποληψίαν}: 1 • {πτῶμα}: 1 • {τέλος} {ἔχει}: 1 • {τότε}: 1 • {φιλαυτίαν}: 1 • {ἀμάρτυρον}: 1 • {ἀνακειμένοις}: 1 • {ἀνακεφαλαίωσις}: 1

HARMONY OF THE EVANGELISTS

• {ἀναστροφὴ}: 1 • {ἀνθρωποπάθεια}: 1 • {ἀποκτείνουσα} {τοὺς} {προφήτας}: 1 • {ἀπὸ} {τὢς} {εὐλαβείας}: 1 • {ἐα̑τε}: 1 • {ἐδόξασε} {τὸν} {Θεόν}: 1 • {ἐκένωσε}: 1 • {ἐν} {τῶ} {αὐτῷ} {κρίματι} : 1 • {ἐφοζήθησαν} {σφόδρα}: 1 • {ἑαυτὸν} {ἐκένωσε}: 1 • {ἔδραμεν}: 1 • {ὕστερον} {πρότερον}: 1 • {ὡσαννὰ}: 1 • {Ζακχαῖος}: 1 • {Πλὴν} : 1 • {Πέτρος}: 1 2 3 • {Σπλαγχνισθείς}: 1 • {αὐτὢς}: 1 • {αὐτός}: 1 • {γενεά}: 1 • {δεδικαίωται}: 1 • {δηνάριον}: 1 • {δέκα} {πόλεις}: 1 • {δότε} {ἐλεημοσύνην}: 1 • {δύναμις}: 1 • {εἰς}: 1 2 • {εὐνοῦχισαν}: 1 • {καμήλον}: 1 • {καμίλον}: 1 • {κατὰ}: 1 2 3 • {καὶ}: 1 2 3 • {καὶ} {ἀποδοκιμασθὢναι} {ἀπὸ} {τὢς} {γενεᾶς} {ταύτης}: 1 • {κοιναῖς} {χερσὶ}: 1 • {κοινοῖ}: 1 • {κάμηλος}: 1 2 3 • {κάμιλος}: 1 2 • {λοιδορίας}: 1 • {μικρότερος}: 1 • {μὴ} {μεριμνήσητε}: 1 • {οἴκος}: 1 • {πλεονεξίαι}: 1 • {πλὴν}: 1 • {πολλῶν}: 1 • {ποτήριον}: 1

JOHN CALVIN

• {προσωποποΐα}: 1 • {πέτρα}: 1 2 3 • {πύλαι}: 1 • {σπλάγχνα}: 1 • {συμπάθεια}: 1 • {συνέδριον}: 1 2 • {σάββατον}: 1 • {σέσωκε}: 1 • {τοῦ} {ποτηρίου}: 1 2 • {τὰ} {ἐνόντα}: 1 2 3 • {τὸ} {ἔξωθεν} : 1 • {τὸ} {ἔσωθεν}: 1 2 • {τότε}: 1 • {φιλαυτίας}: 1 • {χριστοί}: 1 • {ἀνάληψις}: 1 • {ἀπαιτοῦσιν}: 1 • {ἀπό}: 1 2 • {ἀφεῖνται}: 1 • {ἀφέωνται}: 1 • {ἄρχων}: 1 • {ἐθελοθζησκεία}: 1 • {ἐλέησον}: 1 • {ἐν}: 1 2 • {ἐνεζγοῦσιν}: 1 • {ἐπεξήγησις}: 1 • {ἐφφαθά}: 1 • {ἑπτάκις}: 1 • {ἔλεγξον}: 1 • {ἥτις} {ἧν} {ἁμαζτωλὸς}: 1 • {ὀπίσω}: 1 • {ὁ} {οἴκος}: 1 • {ὄχλος}: 1 • {ὑπό}: 1 • {ὕπαγε}: 1 • {ἀγαθὰ}: 1 • {ἀνακλιθήσονται}: 1 • {ἀνατολή}: 1 • {ἀντιλαμζάνεσθαι}: 1 • {ἀπὸ} {τότε}: 1 • {ἀταξία}: 1 • {ἐγὼ} {δὲ} {λέγω} {ὑμῖν}: 1 • {ἐλεημοσύνην}: 1 • {ἐλεφαντίασις}: 1

HARMONY OF THE EVANGELISTS

• {ἐλθέτω}: 1 • {ἐν}: 1 • {ἐπὶ} {᾿Ιωάννην}: 1 • {ἐπανόρθωσις}: 1 • {ἐπελεύσεται}: 1 • {ἐπεσκέψατο}: 1 2 • {ἐπιγραφή}: 1 • {ἐπιούσιος}: 1 • {ἐπισκιάσει}: 1 • {ἐχαρίτωσεν}: 1 • {ἑαυτὸν} {ἐκένωσε}: 1 • {ἓως} {ἂ} {ν}: 1 • {ἔκστασις}: 1 • {ἡγούμενος}: 1 • {ὁ} {πειράζων}: 1 • {ὁμολογήσω}: 1 2 • {ὅπως} {ἄν}: 1 • {ὑποκριταὶ}: 1 • {᾿Ιησοῦς}: 1 2 • {᾿Ιωάννης}: 1 • {ῥάβδος}: 1 • {ῥη̑μα}: 1 • {Γἔεννα} : 1 • {Κυρήνιος}: 1 • {Λειτουργία}: 1 • {Παιδὸς}: 1 • {Συμβάλλειν}: 1 • {αὐτῶν}: 1 • {αὐτοκατάκριτοι}: 1 • {βαττολογία}: 1 • {γὰρ}: 1 • {γέεννα}: 1 • {δύναμις}: 1 • {διαμερισμὸς}: 1 • {διαμονιζομένοι}: 1 • {δικαιώματα}: 1 • {δικαιοσύνην}: 1 • {δουλεία}: 1 • {δυνάσται}: 1 • {δυνάστας}: 1 • {εὐαγγέλιον}: 1 • {εὐαγγελίσασθαι}: 1 • {εὐδοκία}: 1 • {εὐδοκεῖν}: 1

JOHN CALVIN

• {εὐλογία}: 1 • {εὐφοκία}: 1 • {καὶ} {γὰρ}: 1 • {κατεσκευασμένον}: 1 • {κατηρτισμένος}: 1 • {κεχαριτωμένη}: 1 • {λατρεία}: 1 • {μὴ} {εἰσενέγκὟς}: 1 • {μεμνηστευμένην}: 1 • {μετεωρίζεσθαι}: 1 • {μετοικεσία}: 1 • {νὰος}: 1 • {οὕτω}: 1 • {οὖν}: 1 • {παρακολουθεῖν}: 1 • {παρεστηκὼς}: 1 • {πεπληροφορημένα}: 1 • {πλεονασμὸς}: 1 • {πληροφορία}: 1 • {ποιμανεῖ}: 1 • {πολυλογία}: 1 • {πονηρὸν}: 1 • {πονηροῦ}: 1 • {πρὸς}: 1 • {προσκύνησις}: 1 • {προσκυνεῖν}: 1 • {προσωποποιϊα}: 1 • {σήμερον}: 1 • {σίκερα}: 1 • {σεληνιαζομένοι}: 1 • {σιώπα}: 1 • {σωτὴρ}: 1 • {τὰ} {πετεινὰ}: 1 • {τὸ} {πέραν}: 1 • {τὸν} {ἄζτον} {ἡμῶν} {ἐπιούσιον}: 1 • {τὸν} {᾿Αβραὰμ} {καὶ} {τὸ} {σπέρμα},: 1 • {τότε}: 1 • {τῶ} {᾿Αβραὰμ}: 1 • {τῶ} {᾿Αβραὰμ} {καὶ} {τῶ} {σπέρματι}: 1 • {ταπείνωσις}: 1 • {τοὺς} {κόρακας}: 1 • {υὴ} {κτήσησθε}: 1 • {φιλανθρωπία}: 1 • {φιλαυτία}: 1

HARMONY OF THE EVANGELISTS

• {χριστοί},: 1 • ({πληροφορία}: 1

Hebrew Words and Phrases

• :{}אדני1 • :{}אחד1 • {}נא{: }הושיע1 • :{}יהוה1 • {}משמם{: }שקוצים{ }כנפ1 • :{}קרבן1 • {}הקדש{: }נזר{ }את1 • {}רגש{: }בני1 • :{}בעלמה1 • :{}גיא1 • :{}הושיע1 2 • {}ארף{: }על{ }לאכוש{ }צבא{ }הלא1 • :{}העלים1 • :{}הקים1 2 • :{}התעלם1 • :{}יהוה1 • :{}יהוהנן1 • :{}יהושוע1 2 • :{}ישע1 • :{}כנרת1 • :{}ם1 • :{}נזיר1 2 3 • {}אחיו{: }נזיר1 • :{}נזר1 2 3 • :{}נזרו1 • :{}נעלם1 • :{}נפׁרשות1 • :{}עלם1 • :{}עלמה1 2 • :{}פׁרש1 2

HARMONY OF THE EVANGELISTS

• :{}פׂרש1 • :{}פרושים1 • :{}רעם1 • :{}רצון1 • :{}שבט1 • :{}שכר1 • :{}שלום1 2 • {}נא{: }הושיע1 • :{}חידות1 • :{}משלים1 • :{}נדב1 • :{}נדיב1 • :{}נדיבים1 2 • :{}ענה1 • {}הדברים{: }עשרת1

Index of Scripture Commentary

Matthew

1:1 1:2

1:3 1:6

1:12 1:16

1:18 1:19

1:20 1:21

1:22 1:23

1:24 1:25

2:1 2:2

2:3 2:4

2:6 2:7

2:9 2:11

2:13 2:15

2:16 2:18

2:19 2:23

3:1 3:2

3:3 3:4

3:6 3:7

3:8 3:9

3:10 3:11

3:12 3:13

3:14 3:16

3:17 4:1

4:3 4:4

4:5 4:6

4:7 4:8

4:10 4:11

4:12 4:13

4:18 4:22

4:23 5:1

HARMONY OF THE EVANGELISTS

5:2 5:3

5:4 5:5

5:6 5:7

5:8 5:9

5:10 5:11

5:12 5:13

5:14 5:16

5:17 5:18

5:19 5:20

5:21 5:22

5:23 5:25

5:27 5:28

5:29 5:31

5:32 5:33

5:34 5:37

5:38 5:39

5:40 5:42

5:43 5:44

5:45 5:46

5:48 6:1

6:2 6:3

6:4 6:5

6:7 6:8

6:9 6:10

6:11 6:12

6:13 6:14

6:16 6:19

6:20 6:21

6:22 6:23

6:24 6:25

6:26 6:27

6:29 6:31

6:32 6:33

7:1 7:3

7:6 7:7

7:8 7:9

7:11 7:12

7:13 7:15

7:16 7:21

7:22 7:23

7:24 7:28

8:1 8:2

8:3 8:4

8:5 8:8

JOHN CALVIN

8:9 8:10

8:11 8:12

8:13 8:17

8:18 8:19

8:20 8:21

8:22 8:23

8:25 8:26

8:27 8:28

8:29 8:31

9:1 9:2

9:3 9:4

9:5 9:6

9:8 9:9

9:11 9:12

9:13 9:14

9:15 9:16

9:18 9:20

9:22 9:27

9:28 9:29

9:30 9:32

9:34 9:35

9:36 9:37

9:38 10:1

10:2 10:5

10:6 10:7

10:8 10:9

10:10 10:11

10:12 10:13

10:14 10:15

10:16 10:17

10:19 10:21

10:22 10:23

10:24 10:25

10:26 10:28

10:29 10:31

10:32 10:35

10:37 10:38

10:39 10:40

10:41

11:1 11:2

11:3 11:4

11:5 11:6

11:7 11:8

11:11 11:12

HARMONY OF THE EVANGELISTS

11:13 11:14

11:15 11:20

11:21 11:23

11:25 11:26

11:27 11:28

11:29 12:1

12:3 12:5

12:7 12:8

12:9 12:10

12:11 12:14

12:16 12:17

12:18 12:19

12:20 12:21

12:22 12:23

12:24 12:25

12:27 12:28

12:29 12:30

12:31 12:32

12:33 12:34

12:36 12:37

12:39 12:41

12:42 12:43

12:44 12:45

12:48 12:50

13:2 13:9

13:10 13:11

13:12 13:13

13:14 13:15

13:16 13:18

13:19 13:20

13:21 13:22

13:23 13:24

13:31 13:34

13:35 13:37

13:39 13:41

13:42 13:43

13:44 13:46

13:47 13:51

13:53 13:54

13:55 13:57

13:58 14:1

14:2 14:3

14:5 14:6

14:13 14:14

JOHN CALVIN

14:15 14:16

14:19 14:20

14:22 14:23

14:24 14:27

14:28 14:31

14:33 14:34

15:1 15:2

15:3 15:5

15:7 15:9

15:10 15:13

15:14 15:15

15:19 15:20

15:21 15:22

15:23 15:24

15:25 15:26

15:27 15:28

15:29 15:32

15:33 16:1

16:2 16:3

16:4 16:5

16:8 16:12

16:13 16:14

16:15 16:16

16:17 16:18

16:19 16:20

16:22 16:23

16:24 16:25

16:26 16:27

16:28 17:1

17:2 17:3

17:4 17:5

17:6 17:7

17:8 17:9

17:10 17:11

17:17 17:19

17:21 17:22

17:24 17:25

17:27 18:1

18:2 18:3

18:4 18:5

18:6 18:7

18:10 18:11

18:12 18:15

18:16 18:18

HARMONY OF THE EVANGELISTS

18:19 18:20

18:21 18:23

18:25 18:31

18:34 19:3

19:4 19:5

19:6 19:7

19:9 19:10

19:11 19:12

19:13 19:14

19:16 19:17

19:18 19:22

19:23 19:25

19:26 19:27

19:28 19:29

19:30 20:1

20:8 20:16

20:17 20:18

20:20 20:21

20:22 20:23

20:24 20:25

20:26 20:28

20:29 20:30

20:31 20:32

20:34 21:1

21:2 21:5

21:6 21:8

21:9 22:1

22:2 22:4

22:5 22:7

22:9 22:11

22:14 25:15

25:20 25:24

25:29 25:30

21:10 21:12

21:13 21:14

21:15 21:16

21:18 21:19

21:21 21:23

21:25 21:28

21:30 21:32

21:33 21:35

21:37 21:42

21:43 21:44

21:45 22:15

JOHN CALVIN

22:16 22:18

22:19 22:21

22:22 22:23

22:24 22:29

22:30 22:34

22:37 22:39

22:40 22:42

22:43 22:44

23:1 23:2

23:4 23:5

23:6 23:9

23:10 23:11

23:13 23:14

23:15 23:16

23:18 23:23

23:24 23:25

23:27 23:29

23:30 23:32

23:33 23:34

23:35 23:37

23:38 23:39

24:1 24:2

24:3 24:4

24:5 24:6

24:8 24:9

24:10 24:11

24:12 24:14

24:15 24:16

24:21 24:22

24:23 24:24

24:25 24:26

24:28 24:29

24:30 24:31

24:32 24:34

24:35 24:36

24:37 24:39

24:40 24:42

24:43 24:44

24:45 24:48

25:1 25:2

25:5 25:6

25:8 25:9

25:10 25:31

25:32 25:34

HARMONY OF THE EVANGELISTS

25:35 25:37

25:40 25:41

25:44 26:1

26:3 26:5

26:6 26:8

26:10 26:11

26:12 26:13

26:14 26:17

26:18 26:19

26:20 26:21

26:22 26:23

26:24 26:25

26:26 26:27

26:29 26:31

26:32 26:33

26:36 26:37

26:38 26:39

26:40 26:41

26:42 26:43

26:45 26:46

26:47 26:48

26:49 26:50

26:51 26:52

26:53 26:54

26:55 26:56

26:57 26:59

26:60 26:62

26:63 26:64

26:65 26:69

26:70 26:71

26:72 26:74

26:75 27:1

27:3 27:4

27:5 27:6

27:8 27:9

27:10 27:11

27:12 27:15

27:19 27:20

27:22 27:24

27:25 27:26

27:27 27:32

27:33 27:34

27:35 27:37

27:38 27:39

JOHN CALVIN

27:40 27:42

27:43 27:44

27:45 27:46

27:47 27:48

27:50 27:51

27:52 27:53

27:54 27:55

27:57 27:59

27:61 27:62

27:63 27:65

28:1 28:2

28:4 28:7

28:8 28:9

28:10 28:11

28:15 28:16

28:17 28:18

28:19 28:20

Mark

1:1 1:14

1:22 1:26

1:27 1:29

1:34 1:38

1:44 1:45

3:13 3:16

5:3 5:6

5:9 5:10

5:15 5:34

5:36 5:37

5:39 5:41

5:43 9:49

9:50

2:24 2:27

3:5 3:6

3:20 4:12

4:26 6:12

6:24 6:26

6:28 6:29

7:24 7:32

7:33 7:36

7:37 8:12

8:22 8:24

8:26 9:14

9:17 9:20

9:21 9:22

HARMONY OF THE EVANGELISTS

9:23 9:24

9:38 9:39

9:40 10:21

10:52

11:11 12:32

12:33 12:34

12:43 13:11

14:24 14:26

14:51 15:25

15:36 15:43

16:1 16:3

16:11 16:14

16:16 16:17

16:19 16:20

Luke

1:1 1:3

1:5 1:6

1:7 1:9

1:12 1:13

1:14 1:15

1:16 1:17

1:18 1:19

1:20 1:21

1:23 1:24

1:25 1:26

1:28 1:29

1:30 1:31

1:32 1:33

1:34 1:35

1:36 1:37

1:38 1:39

1:41 1:42

1:43 1:45

1:46 1:48

1:49 1:51

1:52 1:54

1:55 1:56

1:58 1:59

1:60 1:64

1:65 1:67

1:68 1:69

1:70 1:71

1:72 1:73

1:74 1:75

JOHN CALVIN

1:76 1:77

1:78 1:79

2:1 2:7

2:8 2:9

2:10 2:11

2:12 2:13

2:14 2:15

2:16 2:17

2:19 2:20

2:21 2:22

2:23 2:24

2:25 2:29

2:30 2:31

2:32 2:33

2:34 2:35

2:36 2:37

2:38 2:39

2:40 2:41

2:44 2:46

2:47 2:48

2:49 2:51

3:1 3:2

3:3 3:6

3:7 3:10

3:12 3:19

3:23 4:15

4:16 4:17

4:18 4:19

4:20 4:21

4:22 4:23

4:24 4:25

4:28 4:30

4:33 4:36

4:39 5:1

5:5 5:6

5:8 5:10

5:29 5:39

6:13 6:24

6:25 6:26

6:30 6:35

6:37 6:40

6:43 6:45

7:5 7:11

7:12 7:14

HARMONY OF THE EVANGELISTS

7:16 8:26

8:38 8:39

8:45 8:52

9:60 9:61

9:62 11:1

11:5 12:5

12:29 12:32

12:51 13:23

13:24 13:25

13:26 13:28

13:29 13:30

14:28 14:33

6:1 6:8

6:39 7:29

7:30 7:31

7:33 7:34

7:35 7:36

7:37 7:40

7:41 7:44

7:47 7:48

7:49 7:50

8:1 8:3

8:19 9:51

9:52 9:53

9:54 9:55

10:1 10:2

10:7 10:16

10:17 10:18

10:19 10:20

10:24 10:38

10:42 11:16

11:27 11:30

11:37 11:39

11:41 12:13

12:15 12:16

12:17 12:19

12:20 12:21

12:57 13:2

13:6 13:10

13:11 13:12

13:13 13:14

13:15 13:22

13:31 13:32

13:33 14:1

JOHN CALVIN

14:3 14:5

14:7 14:11

14:12 14:14

14:23 15:10

15:11 15:12

15:17 15:20

15:21 15:22

15:25 15:28

15:31 16:1

16:8 16:9

16:10 16:12

16:14 16:15

16:16 16:19

16:21 16:22

16:23 16:25

16:26 16:27

16:29 16:30

17:7 17:10

17:11 17:13

17:14 17:15

17:19 17:20

18:1 18:7

18:8 18:9

18:10 18:11

18:12 18:13

18:14 18:34

19:1 19:5

19:7 19:8

19:9 19:11

19:12 19:13

19:27 19:41

19:42 19:43

22:28 22:29

10:26 10:28

10:29 10:30

11:53 12:36

12:47 12:48

12:49 12:50

19:47 20:37

20:38 20:39

21:19 21:28

22:17 22:19

22:31 22:35

22:36 22:37

HARMONY OF THE EVANGELISTS

22:38 22:51

23:4 23:8

23:11 23:12

23:16 23:27

23:28 23:29

23:31 23:34

23:39 23:40

23:41 23:42

23:43 24:8

24:12 24:13

24:14 24:16

24:17 24:19

24:21 24:25

24:26 24:27

24:28 24:30

24:31 24:32

24:33 24:34

24:36 24:37

24:38 24:39

24:41 24:43

24:44 24:45

24:46 24:47

24:48 24:49

24:50 24:52

Index of Scripture References

Genesis

1:1

1:16

2:7

2:23

8:21

11:9

12:3

13:15

13:16

15:5

15:13

17:7

17:10

17:17

18:12

21:1-3

22:1

29:14

32:10

43:11

49:10

49:26

4:8

6:6 6:6

HARMONY OF THE EVANGELISTS

14:19

17:7

18:1

19:26

24:31

49:10

Exodus

12:29

20:7

20:13

23:17

24:8

24:12

28:1

29:6

30:1

30:7-8

31:18

34:1

18:22

20:12

23:15-16

24:1

29:33

30:13

34:28

3:6

12:11

12:18

25:40

26:33

29:14

30:13

32:33

Leviticus

2:13

10:9

12:2

12:4

12:6 12:6

12:8

JOHN CALVIN

14:2

18:5

18:21

19:18

24:20

24:21

26:11

11:25

11:28

11:32

14:2

18:5

26:26

16:27

18:16

Numbers

3:9

3:13

6:1-21

6:3

12:6-8

20:28

35:16

36:6

36:6-9

36:7

6:23-27

Deuteronomy

6:5

6:13

7:9

7:21

8:3

10:12

10:20

13:3

13:9

22:23

22:23-24

24:1

HARMONY OF THE EVANGELISTS

28:15 28:29

28:57

30:19

32:9

33:16

4:13

4:15

10:4

10:12

17:6

18:9

18:15

19:15

29:4

30:12-14

30:15

30:19

32:21

1:8

1:16

6:5

6:8

6:9

16:19

25:5

27:26

32:11

Joshua

11:2 19:35

Judges

5:23

6:17

6:37

6:39

13:3-4

13:5

21:1

6:17

1 Samuel

8:5

10:6

15:22

16:14

JOHN CALVIN

21:4

14:6

15:22

15:22-23

21:6

2 Samuel

7:12-14

7:13

7:16

11:15

16:23

19:21 19:21

1 Kings

6:5

9:11

17:9

17:1

19:2

8:64

18:30

2 Kings

1:2

5:10

11:1

15:29

18:9

19:36

24:15

1:10

4:31

1 Chronicles

3:15

3:17

12:23

24:3

24:10

24:31

28:5

2 Chronicles

2:6

HARMONY OF THE EVANGELISTS

6:1

22:1-25:23

22:11

23:3

33:6

9:1

14:11

3:14

24:20-21

24:21-22

Job

2:7 5:12-14

7:1

22:21

26:13

1:5

5:13

5:12

Psalms

2:4

2:7

12:2

14:1

17:8

18:30

22:6

22:10

29:2

33:8

37:6

37:23

46:10

49:12

49:18

50:14

57:1

72:5

72:10

72:17

JOHN CALVIN

80:1

84:11

89:29

89:36

89:39

90:10

91:1

91:11

103:4

103:8

103:17-18

103:19

103:20

106:33

107:39

110:3

115:3

118:26

122:4

127:2

127:3

130:4

132:11

132:14

132:17

145:8

16:11

18:25

32:5

34:7

36:6

40:7

73:24

78:2

82:6

92:7

110:2

116:15

118:25

119:105

119:130

138:6

HARMONY OF THE EVANGELISTS

138:8

143:2

2:12

8:2

19:1-2

22:7

22:18

31:5

41:10

41:10 55:12-14

66:12

110:1

110:4

116:13

118:22

118:26

119:18

119:105

146:8

Proverbs

19:17

30:19

16:4

Isaiah

7:11

7:12

7:13

7:14

7:16

8:3

8:9

8:13-14

8:14

9:1

9:1-2

9:6

11:1

JOHN CALVIN

11:1

28:16

29:10

29:15

30:33

33:1

33:22

40:1

40:4

42:2-3

44:22

45:17

49:15

49:22

52:1

53:1

55:1

56:10

57:15

58:8

59:2

59:16

60:1

60:2

60:19

61:1

63:5

65:5

66:1

6:10

7:11

8:19

28:11

28:15

29:11

29:13

38:7-8

40:8

42:1

42:3

45:19

46:8

HARMONY OF THE EVANGELISTS

49:8

53:3-4

53:4

54:13

55:1

55:6

60:21

65:24

1:9

1:12

2:2

5:4

6:9

6:10

8:14

8:16

10:22

19:18

28:15

28:16

30:33

35:4

42:8

45:23

49:6

49:8

50:7

52:14

53:2

53:3

53:4

53:5-6

53:7

53:12

54:13

56:7

60:21

JOHN CALVIN

61:3

65:2

66:24

Jeremiah

10:23

27:20

28:4

30:9

31:9

31:15

31:16-17

31:33-34

5:3

31:34

2:21

7:11

7:13

30:9

31:34

32:2

Lamentations

3:44

4:20 4:20

Ezekiel

16:63

32:27

34:12

34:24

37:4

37:24

44:21

16:6-14

16:49

43:7

34:4

34:18

47:2 47:2

47:9

Daniel

2:21

7:14

HARMONY OF THE EVANGELISTS

9:25

9:25-26

12:3

7:25

9:3

9:27

12:7

12:7 12:11

12:11-12

Hosea

2:23

3:5

6:6

11:1

6:6

Amos

5:19

9:11

5:18

Micah

4:4

5:2

7:6

7:20

4:2

Zechariah

9:9

1:1

8:9

9:9

11:13

12:10

JOHN CALVIN

12:11-14

13:4

13:7

14:8

Malachi

3:1

4:2

4:5

4:5-6

2:15

3:1

4:2

4:5

4:5-6

2:7

3:1

4:2

Matthew

1:1

1:1-17

1:18-25

1:21

2:1

2:1-6

2:7-12

2:11

2:13-18

2:14

2:19-23

HARMONY OF THE EVANGELISTS

3:1

3:1-6

3:2

3:3

3:4

3:6

3:7

3:7-10

3:8

3:9

3:10

3:11

3:11-12

3:13

3:13-17

3:15

4:1

4:1-4

4:3

4:5

4:5-11

4:12

4:13-16

4:17

4:18

4:18-25

4:22

4:23

4:24

5:1

5:1-12

5:3-12

5:13

5:13-16

5:14

5:15