COMMENTARY
ON
A
HARMONY OF THE
EVANGELISTS,
MATTHEW, MARK, AND
LUKE,
BY JOHN
CALVIN
TRANSLATED FROM THE ORIGINAL LATIN,
AND COLLATED WITH
THE AUTHOR'S FRENCH
VERSION,
BY THE REV. WILLIAM
PRINGLE
VOLUME
THIRD
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,
f1
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
f2
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,
f3,
you shall receive.
|
11. And the Lord entered
f4
into Jerusalem, and into the temple; and when he 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.
f5 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 o 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.
f6
21. And Peter, remembering, saith to him, Rabbi,
f7
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.
f8 (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.
f9 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 fromLuke in the narrative of chastising the traders;
f10 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.
f11 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.
f12 Now why
did he look so earnestly, except for the purpose of correcting something that
was wrong? For, having been formerly accustomed 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,
f13 and 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, 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
<235607>Isaiah
56:7, and the other from
<240711>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.
f14 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,
(<230202>Isaiah
2:2;
<330402>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 to
speak in the language of
Canaan,
(<231918>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
(<264709>Ezekiel
47:9) mentions,
f15 which,
going out from the temple, spread, as Zechariah
(<381408>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 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
(<240711>Jeremiah
7:11) applied equally well to his own time, in which the temple 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 ceremonies; just as it is customary with hypocrites to
change the truth of God
into a lie
(<450125>Romans
1:25.).
But the prophet exclaims that God is not bound to
the temple,
or tied to ceremonies, 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. f16
15.
When the chief priests and
scribes saw.
Luke
relates that the Pharisees began to grumble,
while he was still on the road.
f17 It was
the disciples that were then 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,
f18 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,
(<390207>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 unnatural 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
opportunity 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,
Out of the mouth of
infants and sucklings thou hast founded strength,
(<190802>Psalm
8:2;)
by which David means that, though every tongue were
silent, f19
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 wonderful 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
acknowledge that God is the Creator of the world, but will be altogether carried
away into admiration of Him.
f20 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,
(<191901>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
teaching. 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
f21 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,
(<430434>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 performing 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 promoting 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 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 exhortation 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
(<490312>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;
f22 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 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
|
|
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?
f23
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
f23A 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;
f24 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 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,
(<19B004>Psalm
110:4;
<580721>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.
(<390301>Malachi
3:1;<420727>Luke
7:27.)
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 impossible to acknowledge that
John
was a servant of God, without acknowledging
that he was Himself the Lord. He did not therefore shelter arrogant men,
f25 who
without 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,
(<420726>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;
f26 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. f27
MATTHEW
21:28-32
|
MATTHEW
21:28-32
|
|
28. But what think you?
f28
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;
f29
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?
f30
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
f31
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,
f32 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 to his
father,
but afterwards to deceive him.
f33 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.
f34
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.
f35
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 vineyard, 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
f36
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 render 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;
f37
this is done by the Lord, and is wonderful in our eyes?
f38
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 surrounded it by a hedge, and dug a
ditch,
f39
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,
f40
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?
f41
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 different; 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 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
proprietor.
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,
(<540316>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,
f42
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, cultivators of the
vineyard.
But the wonder is, that Christ compares the
prophets to servants, who are sent, after the vintage, to demand the fruit;
f43 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 doctrine; 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 regular 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.
f44 Hence
it appears how obstinate their malice was, for the correction of which no
remedies were of any avail.
f45
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
expectation of a more agreeable result; but it is customary,
f46
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.
f47 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 the priests raged against Christ
was, that, they might not lose their tyranny, which might be said to be their
prey; f48
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 unprincipled 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
(<19B822>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,
f49
Save,
f50
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 it incredible that Christ should be rejected
f51 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!
(<232816>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 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,
(<460310>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, 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,
f52 but must
honor the power of God by admiring his hidden work.
f53 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 f54
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 companions 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 another 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,
(<451121>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 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 hardness 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 alarming 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
|
|
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.
f55 And they
wondered at him. f56
|
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 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,
f57 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, perceiving that all their
other attempts against Christ had been fruitless, at length concluded 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,
f58 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,
(<023013>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 prerogative;
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, f59
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 conspired to destroy
him. What the sect of the
Herodions was, we have formerly explained
f60 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,
(<470217>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,
(kuphlleu>ontev,)
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
(<480110>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,
(<050116>Deuteronomy
1:16; 16:19,) and as experience also points out. Thus Christ
(<430724>John
7:24) contrasts acceptance of
persons
(proswpolhyi>an)
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 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;
f61 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,
(<451307>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 permitted the service of God to be corrupted in
many respects, and even wickedly deprived 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 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 spiritual 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 courteous 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.
f62 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 purpose 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.
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 resurrection, and interrogated him,
24. Saying, Master, Moses said, If a man die, not having a child,
f63
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 second, 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 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,
f64
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, f65
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 only the final
resurrection
of the body, but also the immortality of the
soul,
(<442308>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
f66 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,
f66a 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 idolaters 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 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,
(<560109>Titus
1:9.) With respect to the law,
(<052505>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
(<031816>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,
(<500321>Philippians
3:21.)
Besides, the
Sadducees
must have been void of understanding, when they
committed 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,
(<450815>Romans
8:15;
<480406>Galatians
4:6.)
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,
(<620302>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,
(<510303>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,
(<450823>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
(<020306>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 expression 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 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,
(<450610>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 secret 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 vanquished and
silenced, when they perceived that his reply has fortified them against the
opposite sect,
f67 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.
f68
Meanwhile, it was brought about by the
wonderful 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 prepared 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.
MATTHEW 22:34-40; MARK
12:28-34;
LUKE
10:25-37
|
MATTHEW
22:34-40
|
<411228>MARK
12:28-34
|
<421025>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 commandments 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 skillfully, 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
f69 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 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 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,
(<450713>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 righteousness, because it does not
falsely hold out salvation to its followers, if any one fully observed all that
it commands.
f70 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
(<451005>Romans
10:5, 6) compares both kinds of
righteousness,
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 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,
f71 which is
also found in the writings of Moses,
(<050605>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,
f72 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,
f73
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 where the love of God reigns; for it is
a mercenary love
f74 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
(filauti>an)
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,
(<510314>Colossians
3:14,)
and, in another passage, the
fulfilling of the law,
(<451310>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,
(<450803>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,
(<400543>Matthew
5:43.) For the only method to 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;
f75 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 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,
(<430525>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
f76 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,
(<451310>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 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 incongruous 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.
31.
But when Jesus saw.
Whether this
scribe
made any farther progress is uncertain; 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 cheerfulness. 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
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
|
|
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?
f77
45. If David then calleth him Lord, how is he his son?
46. And no man could make any reply to him;
f78 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.
f77A
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.
f77B
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 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,
(<19B004>Psalm
110:4)
We must now see how he proves that Christ will hold a
higher rank than to be 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
f79
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,
(<234523>Isaiah
45:23,)
at the same time swears that
he will not give his
glory to another,
(<234208>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,
(<451411>Romans
14:11;
<502609>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,
(<540316>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.
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 revelation 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
11:45-46
|
|
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.
f81
8. But as for you, be not called Rabbi;
f82
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;
f83
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
f80
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 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,
f84
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 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 expressly 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 indiscriminately 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.
f85
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
Scripture, 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 name; for they are called
Pherusim,
that is, expounders.
f86 And
though they had debased the whole of Scripture by their false opinions, yet, as
they plumed themselves 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,
(<401606>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, whatever 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,
(<401509>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 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: “Because 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 enjoined, 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 obedience, 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. f87
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
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,
(<050608>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,
(<050609>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 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,
(<401705>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,
(<451410>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
<581205>Hebrews
12:5, but as Paul more than once calls himself a spiritual
father,
(<460415>1
Corinthians 4:15;
<506522>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 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,
(<490122>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,
f88 he
that humbleth himself shall be
exalted.
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 kingdom 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;
therefore you will be the more severely punished. 15. Woe to you,
scribes and Pharisees, hypocrites! for you compass sea and land to make
f89
one proselyte; and when he is made,
f90 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
f91. 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.
f92 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 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
<401619>Matthew
16:19. And we ought to abide by this definition, which appears still more
strongly from the words of Luke, 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.
f93 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 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,
(<550306>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 uncircumcised.
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 Gentiles 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.
f94 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 altogether
devils: for such is the filthiness of those puddles, within which they carry on
their reveling, that it would corrupt even the heavenly angels.
f95 Yet the
monk’s habit is a very suitable mantle for concealing enormities of every
description.
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 connected with
hypocrisy, so the superstitions of the people are usually encouraged by the
covetousness and rapacity of pastors. The world has, indeed, a natural
propensity 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
f96
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 foolish 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 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 entertain 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 authority 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
|
|
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 nations; 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 zealous 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 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,
judgment, 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 worship 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
proceeds 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 oppressed, 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 including, 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,
(<451310>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 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 anticipate 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 contempt 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,
(<052726>Deuteronomy
27:26;
<480310>Galatians
3:10;)
by which words the righteousness of the whole Law,
without exception, is enforced. 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.
Straining out
f97
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 swallowing a gnat,
and yet carelessly to gulp down a
camel.
f98
But it is evident that hypocrites amuse
themselves with such distinctions; for while they pass by
judgment, 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. f99
27.
You are like whitened sepulchers. This is a
different metaphor, but the meaning 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 stinking 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 different, 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 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
|
|
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
f100
of the prophets, and your fathers slew them.
f101
48. Truly you testify that you approve of the actions of your
fathers;
f102
for they indeed slew them, and you build their sepulchers.
49. Therefore 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 generation;
51. From the blood of Abel to the blood of Zechariah, who perished
between 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 gathereth 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;”
f103 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.
f104 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 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.
f105 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,
f106 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.”
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
manner, 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 denounces the incorrigible obstinacy
of that people in many places of Scripture, Christ draws up a kind of summary of
them, and by this personification
f107
expresses 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 argue 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 always 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.
f108 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 reproach, and will bring upon them a heavier condemnation, because the
purpose of God was different from what they supposed, namely, to render them
more inexcusable, 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
mentions
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 sometimes 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,
(<470216>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 agreeable 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 in inflicting more severe
punishment on men whom, without any expectation of advantage, 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 improper 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,
(<451133>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,
(<230816>Isaiah
8:16.)
Let us know then that, wherever the Scripture
denounces eternal death against the Jews, it excepts a
remnant,
(<230109>Isaiah
1:9;
<451105>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 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 contrary, 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
afterwards 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 selects 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,
(<380809>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,
(<380101>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,
(<142420>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
<142421>2
Chronicles 24:21, 22.
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,
(<110864>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,
(<240711>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,
(ajpoktei>nousa tou<v
profh>tav),
(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.”
f108a 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, 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,
(<421941>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,
(<053211>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 peculiar 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,
(<236502>Isaiah
65:27)
that, though he rose up early,
(<240713>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.
f109
We must attend likewise to the other part of this
accusation, that God, notwithstanding 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 continues
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,
(<540201>1
Timothy 2:16,) 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,f110
(<461009>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 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
f111
(ajnqrwpopa>qeia)
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,
f112 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,
f113
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;
f114
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 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,
(<234908>Isaiah
49:8;
<470602>2
Corinthians 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,
(<400125>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
nay opinion, is this:
“Hitherto
I have lived among you in humility and
kindness, and have discharged the office of a teacher; and no 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,
(<381210>Zechariah
12:10;
<431937>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,
(<19B826>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 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
introduced 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 examined 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
|
|
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.
f115
|
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.
f116
|
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,
f117 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 offering, which appears to be
mean and worthless, will not be less valuable than if they had presented all the
treasures of Crœsus.
f118 On the
other hand, those who possess 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,
forgetting 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 properly, 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
|
|
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 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.
f119
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
f120 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. f121
Now, 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 shaking 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 happiness and rest, without attending to the means. Just as, when
they see that Christ is risen from the dead,
(<440106>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 kingdom of Christ, yet scarcely one person in a
hundred is to be found who does not labor 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,
(<290228>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,
(<243134>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,
(<430425>John
4:25.)
Now we know what splendid promises of peace,
righteousness, joy, and abundance of all blessings, are to be found everywhere
in Scripture. We need not, therefore, 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, 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.
f122 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 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 commotions 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 acquiesce 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
|
|
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 synagogues; 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
f123
to you for a testimony. 14. Settle it therefore in your hearts, that
you must not premeditate your defense.
f124
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 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.
f125
|
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
afflictions, 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 unjust 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 beyond 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,
(<450829>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 reproaches, :red 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 confirmation 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,
(<600501>1
Peter 5:1,)
whose badges he wore; and Paul boasts that he
was
placed for the defense of
the gospel,
(<500117>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
immediately follows, we have explained
f125a under
<401019>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 advantageous 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,
(<401010>Matthew
10:10;
<411311>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 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,
(<196612>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.
f126 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 temptations which will
arise from bad examples. Now this is an exceedingly violent temptation, and
difficult to overcome; for Christ is to many
a stone of offense,
(<600208>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 others, 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
(<610201>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.
f127 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 exercise
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.
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 unable 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,
(<530313>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 repeats the statement, that no man can be saved, unless he
strive lawfully,
(<550205>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 uphold 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 appear 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 vigorously 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
(ajma>rturon)
without witness,
(<441417>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,
(<540206>1
Timothy 2:6,) because this was the proper season for calling the whole world to
God. Let us, therefore, 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
destruction 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
having been blended by the disciples, as if the temple could not be overthrown
without 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 nay 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
|
|
15. When therefore you shall see the
abomination of desolation, which is described by Daniel the prophet, standing in
the holy place, (let him that readeth understand,) 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.
f128
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 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.
f129
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
(<450904>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,
f130 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 made from the ninth chapter of the Book of
Daniel.
f131
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.
f132 But in
the twelfth chapter the angel predicts what is called the
final
abrogation of the services of the Law,
f133 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. f134
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,
(<271211>Daniel
12:11, 12.)
I am aware that this passage is tortured in a variety
of ways on account of its obscurity; 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.
f135 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 patience, 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,
(<271207>Daniel
12:7) for though the
tribulations
be of long continuance, yet the Spirit shows
that they will not be perpetual. 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,
(<270725>Daniel
7:25.) But now 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 customary 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.
f136
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
desolation,
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 difficult to be believed was plainly
declared by the Prophets.
f137
Abomination
means
profanation;
for this word denotes
uncleanness,
f138
which
corrupts or overturns the pure worship of God.
It is called desolation,
because it drew along with it the destruction
of the temple and of the government; as he had formerly said,
(<270927>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.”
f139
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 intend 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
deprived 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 expression 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,
f140 that it
was only for a time that so much liberty was allowed to
the 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 fulfilled.
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 itself 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.
f141 Since
the Lord executed his vengeance on those men for their inveterate 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 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 abhorrence
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,
(<230109>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,
(<450929>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 of the whole nation, that
was the shortening
here mentioned, for preserving some
seed,
(<230109>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
(<451105>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,
f142
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
temptation, that wretched men, while their affairs were in a troubled and
desperate condition, 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 redemption, 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 presence 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 superstitions 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 confirming 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,
(<431028>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,
(<600105>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
none who have been given
to him shall perish
(<431712>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,
(<461013>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 kingdom 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,
(<431235>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 disciples 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 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 allegorically explain
the eagles
to represent acute and sagacious men,
f143 it is
excessively absurd,
f144 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
(ptw~ma)
carcass;
f145
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.
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, f146
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 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
expression 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 every 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 predictions 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
recapitulation
(ajnakefalai>wsiv)
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 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.
f147
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
<381211>Zechariah
12:11-14, where God, informing them that a striking 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,
(<381210>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 hyperbolically, 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
enjoyment 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 discouraged 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 21:25.
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 unbelievers.
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,f148
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 disciples, that they may rejoice in the approaching
salvation, while the wicked are overwhelmed with terror. Accordingly, Paul
distinguishes them by this mark, that they wait
for
the
day
or coming of the
Lord,
(<460107>1
Corinthians 1:7) for that which is their
crown,
and perfect happiness, and solace, is delayed
till that day,
(<550408>2
Timothy 4:8.) It is therefore called here (as in
<450823>Romans
8:23) redemption;
because we shall then obtain 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.
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 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,
(<470416>2
Corinthians 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,
(<451417>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
expression, 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 teachers 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 afterwards, 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 prediction; for the apostles endured the
same things which we see in the present day.
f149 And yet
it was not the design of Christ to promise to his followers that their
calamities 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 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.
f150 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 accomplished. 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 fluctuate 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.
f151
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 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,
f152
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,
(<432117>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,
(<580217>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,
(<402023>Matthew
20:23;
<410540>Mark
5:40.) For (as I explained under that passage
f153) 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,
(<402818>Matthew
28:18.)
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,
f154
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.
f155
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 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
f156
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 enjoyments 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.
f157 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 gluttony 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,
f158 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
indifference their awful destruction. Promising to themselves that the condition
in which they then were would remain unchanged, they did not scruple to follow
without 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 unbridled 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,
(<581107>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,
(<600320>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 slates also a warning, that the
disciples should remember Lot’s
wife;
that is, that they should forget those
things which are behind,
(<500313>Philippians
3:13) and advance towards the end of the heavenly calling. For
Lot’s wife
was changed into a pillar of
salt,
(<011926>Genesis
19:26,) because, hesitating whether there 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
(Zwogonou~ntai),—that
is,
are begotten into life—when
they are
lost.
His meaning 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 couple, 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 carcass 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, 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 lie 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
|
|
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
f159 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
f160 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,
f161 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,
f162 they
may open to him immediately. 37. Blessed are those 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?
f163
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
<402501>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 enjoins 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
acknowledge that they are strangers on the earth, and who not only are at all
times prepared to leave it, but likewise move forward, in an uninterrupted
“course,” towards 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 vigorously; 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, attending 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,
(<490508>Ephesians
5:8;
<520505>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 24:43.
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 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 explained 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 exempted 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 extraordinary 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 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 worthless, 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 ordinary 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 condemnation. 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 heedless 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 injunctions, 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
direction? 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 outrageous 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 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 circumstance,
that the more highly favored disciples ought to be visited with severer
punishment, 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 consider 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 cultivated 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,
(<450604>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 encourage
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
|
|
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;
f164 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 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 condition 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
themselves 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,
(<402445>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 interpret 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 metaphorically for his sudden
arrival; for we know, that when any thing new and unexpected happens, men are
wont to make a loud noise. True, indeed, our Lord
cries
daily, that he will come
quickly,
(<662220>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,
(<430528>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
|
|
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.
f165
|
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 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 explains 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 discouraged 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. f166
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 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
<263418>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 latter 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 speaking 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 believers 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,
(<012431>Genesis
24:31.) We see that nature suggested to them this expression, 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, begins 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 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,
(<490104>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 conduct, 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.
f167 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
(<550408>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 justification 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,
(<450830>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 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, withdraw 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 bearing 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,
(<280606>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?
(<230112>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.
f168 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.
f169
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 intended 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.
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 expectation 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,
(<232815>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 comprehend. 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
fire for their worm shall
not die,
either shall their fire be
quenched,
(<236624>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,
(<233033>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,
(<490413>Ephesians
4:13;
<510219>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
|
|
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.
f170
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,
f171
and given 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.
f170A
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 himself 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 rendering 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,
(<431148>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 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 happened 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 commentators
erroneously to imagine that it is a different narrative.
<431203>John
12:3 expresses the name of the woman who anointed Christ, which is omitted by
the other two Evangelists; but he does not mention the person who received
Christ as a guest, while
<402606>Matthew
26:6 and
<411403>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 contradiction. 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,
(<431204>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 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,
(<451407>Romans
14:7, 10;
<470510>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 immoderate
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 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 judgments 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 agreement
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 distinction 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 condemned 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,
(<235007>Isaiah
50:7,) and Paul likewise appeals to the day of the Lord,
(<460403>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
particular 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 ceremonies; 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
ordinary 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
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
<402414>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
|
|
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.
f172
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 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.
f173 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,
(<540610>1
Timothy 6:10.) To inquire here whether or not
Satan entered into Judas
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,
(<021218>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 preparation,
not of the Sabbath, but of
the passover,
(<431914>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,
(<431828>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 supposed that, in this ceremony, he took any
liberty which was at variance with the prescriptions 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, therefore, 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,
(<431942>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 conjecture 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 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 latest
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 authoritatively
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. tie 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,
(<460507>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 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,
(<021211>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
|
|
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?
f174 He said
to him, Thou hast said it.
|
18. And while hey were sitting at table
and eating, Jesus said, Verily I tell you,
f175 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,
f176 which
of them it was that would do this.
|
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,
(plh<n)
1o, 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
mef177
hath lifted up his heel against
me,
(<194110>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 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 nevertheless, 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 appointed, 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 inconsistent 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,
(<440225>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,
(<440427>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 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 distresses, 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,
(<201604>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 tormented, 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
|
|
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
f178
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,
f179
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,
f180
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 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;
f181 and
hence those words of the Psalmist,
I will take the cup of
salvation,
and will call on the
name of the Lord,
(<19B613>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.
f182
Matthew 26:26.
And while they were eating, Jesus
took bread. I do not understand 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
partake of a new supper.
f183 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 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
eujlogh>sav
f184
(having blessed;) but as Luke employs, instead
of it, the word
eujcaristh>sav
(having given thanks,)
there can be no doubt as to the meaning; and as
they afterwards use the word
thanksgiving
in reference to
the cup,
they expound with sufficient 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
practiced 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 action, 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,
(ajnastrofh<,)
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 be spiritual food. And this is the
conversion
f185
which is spoken of by the ancient doctors
f186 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.
f187 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,
(<461004>1
Corinthians 10:4;) if a dove
be called the Holy
Spirit,
(<430132>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 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,
(<461016>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 question 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; 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.
f188 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 repeating 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 Evangelists 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 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,
(<432017>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 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.
f189
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 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. f190
Of the new testament.
Luke
and Paul
(<461125>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
testament,
or
covenant,
(diaqh>kh,)
we
infer that a promise is included in the Holy
Supper. 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 between 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,
f191 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.
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.
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,
(<490612>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
(<490616>Ephesians
6:16) of a vigorous and powerful 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
continually 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
(<400312>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 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 confusion, 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
<381307>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 depends, 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 deprived 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 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 unshaken 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
f192 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,
(<503512>Philippians
2:12, 13.)
For, on the one hand, having humbled us, he entreats
us to seek supplies elsewhere; 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
inconsiderate zeal. The disciples perceive that nothing is more base or
unreasonable than 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
|
|
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.
f193
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 interval 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 gently, 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 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,
(<235305>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,
te>lov
e]cei,
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 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 shah 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 Antichrist
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
|
|
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 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 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 passions 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,
(<430101>John
1:1,) and is naturally life
itself,
(<431125>John
11:25,) nobody doubts that he had no dread of death; but, having been made
flesh,
(<430114>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 regulated by the true rule of moderation. We
need not wonder that, since he was innocent, 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 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 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,
(<023233>Exodus
32:33;) thus Paul wished to be
made an anathema,
f194
(<450903>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,
f195 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
(poth>rion)
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 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,
f196 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 were called
Monothelites,
f197
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;
f198 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
(ajpo<
th~v eujlabei>av) 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,
(<580507>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,
(<440224>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
off ear
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 unshaken. 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, by representing him not to have felt temptations, foolishly
imagine that he was victorious 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 Evangelists 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,
(<502007>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.
40.
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.
f199
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
willingness,
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
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 assistance 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.
f200 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;
f201
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 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,
(battalogi>a)
which Christ formerly condemned in
hypocrites,
(<400607>Matthew
6:7) who hope that they will obtain by idle talking what they do not ask
honestly and sincerely.
f202 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.
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,
f203
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,
f203A
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,
f204
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?
|
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
(<580507>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 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,
f205
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.
f206
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 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,
(<550219>2
Timothy 2:19.)
We are all commanded to
kiss the Son of God,
(<190212>Psalm
2:12;) and we ought, therefore, 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
|
|
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
f207
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.
f208
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 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 commands, 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 permitted to strike, but inconsiderately proceeded to unlawful
violence. It appears, at first view, to be praiseworthy valor in the disciples,
that, forgetting. their own weakness, 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
f209
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
f210 under
<400539>Matthew
5:39, yet I shall now state my opinion again in a few words. First, we must make
a distinction between a civil court and the court of conscience;
f211 for if
any man resist a robber,
f212 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 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,
(<580114>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,
(<451504>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 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,
(<431806>John
18:6.) Such is the spirit of giddiness by which Satan maddens the reprobate,
when the Lord has given them over to blindness. 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 coming 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 violently 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
differently; 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 darkness. 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,
(<422203>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 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
f213 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.
f214 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.
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,
(<502007>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 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 lingered among
them some vestiges of that judicial authority which the Law confers on the high
priest,
(<050108>Deuteronomy
1:8;) so that, while they had lost the absolute authority,
f215 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.
f216
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.
f217 The
Evangelists give his surname only,
f218 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 of the corner,
(<19B822>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,
(<230814>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,
(<430219>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
|
|
62. And the high priest, rising up, said
to him,
f219
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. 6 . Then they spat
in his face, and gave him blows;
f220
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?
|
65. And the high priest, rising up in the
midst, interrogated Jesus, saying, Answerest 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?
f221
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.
f222
And the servants gave him blows.
|
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, Prophesy, 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, 6
. 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,
f223
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 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
f224 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
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 resentment 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 belong 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,
f225 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.
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,
f226
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.
f227
|
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 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 repentance, 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 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.
f228 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,
f229 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 expressions, 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 absolutely
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 redemption, 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,
f230 which
includes 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. Tone 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 wherever 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
unfaithfulness 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 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”
(<401231>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,
(<401039>Matthew
10:39
<421209>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, therefore, 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 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,
(<270903>Daniel
9:3;
<320306>Jonah
3:6;
<401121>Matthew
11:21.)
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 was after the
cock-crowing,
and just as day was breaking. The Evangelists,
therefore, do not mean that they removed from the place,
f231 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.
f232 For the
stoning of Stephen
(<440759>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
(to>te)
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
reprobate, 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
(metamelei~n),
f233 but,
also
(metanoei~n),
f233A from
which is derived also
(meta>noia),
f233B which
is a 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,
(<470710>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,
f234 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 accustomed 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 salvation, 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 deprive 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,
(<410711>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;
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
(ˆbrq),
(corban,) 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 distorted 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 applicable
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 troublesome 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 pretenses, 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,
(<540316>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 unworthy 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 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
|
|
11. Now Jesus stood
f235
before the governor. And the governor asked him, saying, Art thou the King
of the Jews? Jesus saith to him, Thou sayest it.
f236
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?
f237
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.
f236A
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?
f237A
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.
f236B
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 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
f238
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
f239
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,
(<460123>1
Corinthians 1:23.)
For the Son of God chose to stand bound before an
earthly judge, and there to receive sentence of death,
f240 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,
f241 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,
(<450815>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 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,
(<234523>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 calumnies. The integrity of Christ was such that the
judge saw it plainly without any defense. 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 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,
(<540612>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 tetrarchy 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 findLuke 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 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.
f242
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.
f243 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.
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 hey 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 people, 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.
f244
16. When I have chastised him, therefore, I will release him.
17. Now he was under the necessity 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.
f245
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 appointed 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 sacrifice
(ka>qarma)
to atone for the sins of the world,
f246 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.
The custom of having
one of the prisoners released by
the governor on the festival, 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
Evangelist 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,
f247 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 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 madness, 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 bringing 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.”
f248 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 Evangelists 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
f249 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
f250 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 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;
f251 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.
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 became 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
crucified. 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 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 furious 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 ceremony 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 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 abolished 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,
(<600209>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 pronounce 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 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
additional 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 inconceivable 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
(ejke>nwse)
even to the death of the cross,
(<502308>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 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.
f252 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
forgotten 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
indolently 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 foolishly 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.
These words do indeed show plainly with what exalted
fortitude Christ was endued; 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 salvation, 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 condition; 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 indefinitely for
if it be
done
f253
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?”
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
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.
f254
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.
f254A
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.
f255
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,
f256 And he
was ranked with malefactors.
|
33. Having come to the place which is
called Calvary,
f254B 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 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 ignominious. 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,
(<022914>Exodus
29:14;
<031627>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 manner atone for our sins.
f257 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,
(<402749>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.
They are mistaken, in my opinion, who look upon the
vinegar
as one of the torments 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 according 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,
(<431923>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 narrative 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 determined 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
permitted 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,
(<192218>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 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,
(<600309>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
(<600223>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 abstained from cursing, but even prayed for their
welfare. But it ought to be observed 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 blindness 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 multitude.
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.
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,
(<431151>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 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,
39-43
|
|
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 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,
(<235304>Isaiah
53:4.) And, therefore, David, as the representative of Christ, complains chiefly
of this among the distresses which he suffered;
(<192207>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,
(<480429>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 falsehood,
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,
(<430219>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 reduced 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,
(<450605>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 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, 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 temptation 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 abandoned 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,
(<581206>Hebrews
12:6.) But there was this peculiarity in, Christ, that, though he was the
well-beloved
Son,
(<400317>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.
f258 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 acknowledging 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 torments 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.
f259 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
unexpected 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 admitted 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
companion. 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 produce amendment,
are desperate, and totally destitute of
the fear of
God.
I interpret the words
ejn tw~ aujtw|~ kri>mati
to mean not
in the same condemnation,
but
during the condemnation
itself;
f260
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
punishments 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 condition 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 reward 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 angels 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 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
f261, 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. f262
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, f263
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
f264 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
nailed to his cross the
handwriting which was opposed to us,
(<510214>Colossians
2:14,)
and has destroyed death and Satan, and in his
resurrection has triumphed over the prince of the
world,
(<431231>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 robber. 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 robber.
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 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
|
|
45. Now from the sixth hour there was
darkness over the whole land
f265
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
f265A
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 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
f266
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,
(<502007>Philippians
2:7) yet the heavenly Father did not cease to distinguish him by some marks, and
during his lowest humiliation prepared some indications 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, 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;
f267 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,
(<401314>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.
f268 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,
f269 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 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 destruction, 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 salvation, 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 knowledge 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 circumstance, 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;
f270 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 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 commit 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 expresses 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 attacked 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 God, and rests in the hope of
his promises.
Though this form of prayer appears to be borrowed
from
<193105>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,
(<440759>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 uninjured 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 of God. For so long as the shadowy worship
lasted,
f271 a
veil
was hung up before the earthly sanctuary, in
order to keep the people not only from entering but from seeing it,
(<022633>Exodus
26:33;
<140314>2
Chronicles 3:14.) Now Christ, by
blotting out the
handwriting which was opposed to
us,
(<510214>Colossians
2:14,)
removed every obstruction, that, relying on him as
Mediator, we may all be a royal
priesthood,
(<600209>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 sacrifices 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
(<580914>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,
f272
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,
(<510118>Colossians
1:18,) and the first-fruits of those who
rise,
(<461520>1
Corinthians 15:20,) because by his death he commenced, and by his resurrection
he completed, a new life; not that, when he 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,
(<510303>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 honorable
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,
(<240711>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 purpose of heightening their description:
for it is wonderful ,hat 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,
f273
must not be so explained as if he had fully
repented.
f274 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 punishment for a
public crime, because they felt that public guilt had been contracted by an
unjust and shocking murder.
f275 But as
they went no farther, their lamentation 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
every 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 strikingly
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
proclaimed 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 supported 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.
f276 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 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
|
|
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,
f277 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,
f278) 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 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 another 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
principal 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 perform this
office of kindness to his Master, without violating
the Sabbath;
for the
Sabbath
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, (14:39;) yet as he alone
undertook the business at first, and as
Nicodemus
did no more than follow 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 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
f279 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,
f280 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 kingdom 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 holiness 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 indiscriminately 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
renovation. 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 appeared 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, forgetful
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,
(<510301>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 manifestation of
the glory of the great
God,
(<560211>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,
(<510118>Colossians
1:18,) and the first-fruits of them that
rise,
(<461520>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
|
|
62. And the next day, which is after the
preparation,
f281
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,
(<180512>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 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
|
|
1. Now in the evening of the Sabbaths,
f282
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,
f283
They come to the tomb at the rising of the sun.
f284
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 hey 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.
|
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,
(<461514>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. 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.
f285 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
understands, 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
Evangelists 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
f286 have
rendered it one,
and many have been led into this blunder
through ignorance of the Hebrew language; for though
(dja)
sometimes means one,
and sometimes
first,
the Evangelists, as in many other passages,
have followed the Hebrew idiom, and used the word
mi>an,
one.
f287
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 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 distinction 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 applied 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 object 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 represented 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 resurrection 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.
f288 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 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
(u[steron
pro>teron),
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 reluctantly 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 acknowledge 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 condition. 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 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 apprehension 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
extraordinary 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 consolation 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 retirement 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, ,hat 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 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
|
|
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.
f289
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,
f290
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,
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
trembling 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,
f291 if the
Lord himself had not loosed their tongues. But in what follows 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 nothing
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 astonishing instance of
goodness,
that Christ manifested his heavenly glory to a
wretched woman, who had been
possessed by seven devils,
(<420802>Luke
8:2,) and, intending to display 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 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.
f292 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,
f293 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.
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
(e]dramen)
might justly be rendered as a pluperfect tense,
had run.
All who possess a tolerable acquaintance with
Scripture 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 circumstance 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
|
|
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 without 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 soldiers,
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 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 reputation 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
|
|
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
f294
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 table with them, he took bread and blessed,
f295
and broke it, and gave it to them.
|
Luke 24:13.
And 1o, 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
f296 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 shah 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.
f297 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 disputes 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 resolved 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 features of his countenance were
different from what they had formerly been.
f298 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 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,
(<440722>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
reckoned 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 endeavor 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 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,
(<502007>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
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.
f299 Let it
suffice to state briefly, that there are good reasons why Christ is called
the end of the law,
(<451004>Romans
10:4.) For however obscurely and at a distance Moses may exhibit Christ in
shadows, rather than in a full portrait,
(<581001>Hebrews
10:1,) this, at least, is beyond dispute, that unless there be in the family of
Abraham one exalted 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,
(<022540>Exodus
25:40;
<580805>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.
f300 This
very argument is copiously illustrated by the apostle,
(<580901>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 obscurity, 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 eminently 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 mortal, 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,
(<014910>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 reconciliation. Yet since it had pleased God to delay the full
revelation till the coming of his Son, the interpretation of them was not
superfluous.
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 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 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;
f301
and he vanished from their eyes.
f302
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,
f303
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 contrary, 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
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,
(<470308>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,
(<420316>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.
f304
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; 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,
f304a
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,
(<432025>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 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,
(<432026>John
20:26;) but something 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
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,
(<401314>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.
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
(ajnakeime>noiv)
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,
f305 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
corresponds 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 witnesses
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 reproached 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.
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 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,
(<011801>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 proceeded 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, 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,
(<421616>Luke
16:16;
<430145>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,
(<19E608>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,
(<460318>1
Corinthians 3:18;)
for no darkness is more dangerous for quenching the
light of the Spirit than reliance 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,
(<19B918>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 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,
(<460307>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 undoubtedly 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,
(<451004>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,
(<450606>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,
(<460130>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, 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
(<490214>Ephesians
2:14) thrown down, that they who had been
strangers,
(<490219>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,
(<490217>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 dejection 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,
(<234208>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 nakedness and poverty. And certainly, as it is not in
reference to the apostles alone that Paul exclaims,
(<470216>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,
(<432022>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
|
|
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, mentions
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.
f306
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 appearance, 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 appearance 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
worshipped, 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 removed 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 without 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
ham 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 undertake
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 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,
(eJauto<n
ejke>nwse,) therefore God hath
exalted him, and given to him a name which is above every other name,
(<502007>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.
f307 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 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,
(<490214>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 proclaimed to those that are within
the Church, the same message reaches those who are at a distance, and were
strangers,
(<490217>Ephesians
2:17, 19.) How necessary it was that the apostles should be distinctly informed
of the calling of the Gentiles, is evident 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 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
shah 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,
(<011707>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 administer 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 o£ the gospel God
was far more clearly revealed in Three Persons; for then the Father manifested
himself in the Son, his lively and 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 experienced 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,
(<560305>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 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,
(<431412>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 temporary, 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 necessary 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,
(<402424>Matthew
24:24;) and Paul makes a similar declaration,
(<530209>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. 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
|
|
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 returned 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,
(<402403>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,
(<011419>Genesis
14:19,) and in
<040623>Numbers
6:23-27, a perpetual law is laid down in reference to this matter. To this
purport also is what we read in
<19B826>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,
(<580707>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,
(<490103>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,
(<502910>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
f308 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 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,
(<460309>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 instance of what he had just now stated in general terms; for there
were other methods 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.
FOOTNOTES
ft1 “Ils
en furent indignez;”—“they were enraged at
it.”
ft2
“Par la bouche;”—“by the
mouth.”
ft3
“Ayans foy;”—“having
faith.”
ft4
“Ainsi le Seigneur
entra;”—“thus the Lord entered.”
ft5
“Il y alla pour veoir s’il y trouveroit
quelque chose;”—“he went to it to see if he would find
anything on it.”
ft6
“Estoit seché jusq’aux
racines;”—“was withered even to the
roots.”
ft7
“Maistre;”—“Master.”
ft8
“Les pierres soudain
crieront;”—“the stones will suddenly cry
out.”
ft9
“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.”
ft10
“En l’histoire des marchans chassez
hors du temple ;”—“in the narrative of the merchants driven
out of the temple.”
ft11
“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.”
ft12
“Et là regarda tout autour ce qui
s’y faisoit;”—“and there looked all around at what was
done in it.”
ft13
“Quand il commença à exercr son
office d’ambassadeur;”—“when he began to discharge his
office as ambassador.”
ft14
“A la vraye et droiet cognoissanc de
Dieu;”—“in the true and right knowledge of
God.”
ft15
“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.”
ft16
“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.”
ft17
“Christ estant encore en
chemin;”—“Christ being still on the
road.”
ft18
“Pour arrests ou revelations
celestes;”—“as decisions or revelations from
heaven.”
ft19
“Quand toutes bouches seroyent closes, et
toutes langues se tairoyent;”—“though every mouth were closed,
and every tongue were silent.”
ft20
“Mais aussi il entrera en une grande
admiration de sa puissance et sagesse infinie;”—“but also will
greatly admire His infinite power and wisdom.”
ft21
“Il n’a pas cognu de
loin;”—“he did not know at a distance.”
ft22
“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.”
ft23
“Et qui est celuy qui t’a donné
ceste authorité?”—“And who is he that gave thee that
authority?”
ft23A
“Et qui est celuy qui t’a donné
ceste authorité?”—“And who is he that gave thee that
authority?”
ft24
“Nous craignous le
peuple;”—“we dread the people.”
ft25
“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.”
ft26
“Et n’examinent point la chose selon
leur conscience ;”—” and do not examine the thing according to
their conscience.”
ft27
“Qu’il est muni et authorizé
d’une puissance divine;”—“that he is furnished and
authorized by a divine power.”
ft28
“Mais que vous en
semble?”—“But what think you of it?”
ft29
“Je n’y veux point
aller;”—“I will not go to it.”
ft30
“Lequel des deux feit la volonté du
pere?”—“Which of the two did the will of the
father?”
ft31
“Vous n’avez point eu de repentance
apres;”—“you had not repentance
afterwards.”
ft32
“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.”
ft33 "Et puis qu'il l'abusast, et
n'en feist rein;" — "and afterwards deceived him,
and did nothing of it."
ft34
“Seigneur, j’y
vay;”—“Sir, I go to it.”
ft35
“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.”
ft36
“En plus grand nombre;”—“in
greater number.”
ft37
“Est mise au principal lieu du
com;”—“is put in the chief place of the
corner.”
ft38
“Devant nos yeux;”—“before
our eyes.”
ft39
“Et y fouyt une fosse pour les esgouts
d’un pressoir;”—“and dug in it a ditch for the cistern
of a wine press.”
ft40
“Or voyant qu’il avoit encore un
fils;”—“But perceiving that he had still one
son.”
ft41
“Devant nos yeux:”—“before
our eyes.”
ft42
“Son vigne;”—“His
vineyard.”
ft43
“Le fruit de la
vigne;”—“the fruit of the vine.”
ft44
“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.”
ft45
“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.”
ft46
“C’est la coustume de
l’Escriture;”—“it is the custom of
Scripture.”
ft47
“Qui estoit venu pour les retirer de leurs
meschantes façons de faire;”—“who had come to withdraw
them from their wicked courses of life.”
ft48
“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.”
ft49
“Ceste priere de
louange;”—“that prayer of praise.”
ft50
Our author alludes to the word Hosanna,
(wJsanna<)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
(an
[yçwh,) Save now, we beseech
thee.—Ed.
ft51
“Ne pouvoient croire que Christ peust estre
rejetté;”—“could not believe that Christ could be
rejected.”
ft52
“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.”
ft53
“Son œuvre
incomprehensible;”—“his incomprehensible
work.”
ft54
“La majesté du Fils de
Dieu;”—“the majesty of the Son of God.”
ft55
“Et n’es point accepteur de
personnes;”—“and art not an accepter of
persons.”
ft56
“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.”
ft57
“Et furent esmerveillez de
luy:”—“and they were astonished at
him.”
ft58
Harmony, vol. 2. p. 368.
ft59
“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.
ft60 Harmony, vol 2, p.
282.
ft61
“Pource qu’ils avoyent laissé
usurper aux Romains la souveraine puissance;”—“because they
had allowed the Romans to usurp the supreme power.”
ft62
“Est subalterne, comme on dit; c’est
à dire, en depend;”—“is subordinate, as we say; that
is, depends upon it.”
ft63
“Sans avoir
enfans;”—“without having children.”
ft64
“Dignes d’obtenir ce
siecle-là;”—“worthy to obtain that
world.”
ft65
“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.”
ft66
“Une partie des principaux chefs de la
religion;”—“a part of the chief leaders in
religion.”
ft66a "Que Dieu traitte yei un
chacun selon qu'il a merite;" — "That God here
treats every one according as he has deserved."
ft67
“Contra la secte des Sadduciens, leurs
adversaires;”—“against the sect of the Sadducees, their
adversaries.”
ft68
“Que ce fussent les Sadduciens qui
emportassant la victoire par dessus Christ;”—“that it should
be the Sadducees who carried the victory over Christ.”
ft69
“Un docteur de la loy;”—“a
doctor of the law.”
ft70
“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.”
ft71
“Un abbregé ou sommaire de la
Loy;”—“an abridgment or summary of the
Law.”
ft72
“Moyse a fort bien et sagement comprins le
tout en ce sommaire:”—“Moses has very properly and wisely
comprehended the whole in this summary.”
ft73
“L’entendement;”—“the
understanding.”
ft74
“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.”
ft75
“Par ur fausse glose et cavillation
meschante;”—“by their false gloss and wicked
sophistry.”
ft76
“Restraindre à ce
sommaire;”—“to limit to this summary.”
ft77
“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.”
ft77A
“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.”
ft77B
“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.”
ft78
“Et nul ne luy pouvoit respondre une
parolle;”—“and none could answer a word to
him.”
ft79
Our authorized version of
<19B001>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
hwhy,
(Jehovah,) which our Author calls “the essential name of God,” while
the second stands for (
ynda
), (Adonai,) my Lord, which, as he also mentions,
“is frequently applied to men.”—Ed.
ft80
“Un des docteurs de la
loy;”—“one of the doctors of the law.”
ft81
“Estre appelez des hommes
Maistres;”—“to be called by men
Masters.”
ft82
“No Soyez point appelez
Maistres;”—“but not be called Masters.”
ft83
“Docteurs;”—“doctors.”
ft84
“Offensé et scandalizé des
vices qu’on voyoit és scribes;”—“offended and
scandalized at the vices which they saw in the scribes.”
ft85
“Docteurs de la loy
;”—“teachers,” or “doctors of the law.”
Harmony, vol. 1. p. 281.
ft86 Harmony, vol 1, p.
281.
ft87
“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.”
ft88 Harmony,
vol. 2. p. 165.
ft89
“Afin de gaigner un
proselyte;”—“in order to gain one
proselyte.”
ft90
“Et quand il est
gaigné;”—“and when he is
gained.”
ft91
“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.”
ft92
“De suyvre telle maniere de
gens;”—“from following that sort of
people.”
ft93
“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.”
ft94
“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.
ft95
“Les anges de
Paradis;”—“the angels of Paradise.”
ft96
“Quand les prelates les
conferment;”—“when the prelates confirm
them.”
ft97
In rendering the words,
oiJ diulizontev to<u
ku>nwpa, 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.
ft98
“Et cependant ne faire point de
difficulté d’engloutir un chameau tout
entier;”—“and yet make no difficulty about swallowing a whole
camel.”
ft99
“Plene de lie et de bourbe, ou autrement orde
et sale;”—full of dregs and of mud, or otherwise nasty and
filthy.”
ft100
“Les sepulchres;”—“the
sepulchers.”
ft101
“Lesquels vos peres ont
occis;”—“whom your fathers slew.”
ft102
“Que vous consentez aux œuvres de vos
peres;”—“that you consent to the actions of your
fathers.”
ft103
Virtutem incolumm odimus,
Sublatam ex oculis quærimus invidi.
Lib. III. Carm.
XXIV.
ft104
“Qui ne peuvent plus cier contre les
vices;”—“who can no longer exclaim against
vices.”
ft105
“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.”
ft106
“Et lesquels ils voyen devan leurs yeux tous
les jours;”—“and whom they see before their eyes every
day.”
ft107
“En introduisant la Sapience de Dieu
parlant;”—“by introducing the Wisdom of God as
speaking.”
ft108
“Comme un certain tesmoignage qu’ils
estoyent gens de bien;”—“as an undoubted proof that they were
good people.”
ft108a "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."
ft109
“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.”
ft110
“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.”
ft111
“Anthropopathie; c’est, quand
Dieu s’attribue des affections semblables à celles des hommes,
comme quand il dit
(<010606>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
(<010606>Genesis
6:6) that he repented of having made man; and similar
passages.”
ft112
“De vraye union;”—“of true
union.”
ft113
“Ce rassemblement et ceste
reunion;”—“this gathering together and this
union.”
ft114
“Quand ildit, Dieu a voulu, vous ne
l’avez point voulu;”—“when he says, God would,
you would not.”
ft115
“Toute sa substance;”—“all
her substance.”
ft116
“Tout le vivre, ou bien, qu’elle
avoit;”—“all the living, or wealth, that she
had.”
ft117
“Selon le prix qu’il vaut au
monde;”—“according to the price at which it is estimated by
the world.”
ft118
“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.
ft119
“La fin ne sera point si
tost;”—“the end will not be so soon.”
ft120
Instead of fifteen, Josephus states the
length of each of the stones to have been twenty-five cubits, (Ant. XV.
xi. 3)—Ed.
ft121
“Afin qu’ils ne trouvassent aucun
destourbier de ce costé-la;”—“that they might not find
any impediment in that respect.
ft122
“Pourveu qu’ils soyent songneux
à en user;”—“provided that they are careful to use
them.”
ft123
“Et cela vous adviendra en (ou, servira
pour) tesmoignage;”—“and this will happen to you as a
testimony, or, will serve for a testimony.”
ft124
“Mettez donc en vos cœurs de ne
premediter comment vous respondrez;”—“settle then in your
hearts not to premeditate how you shall answer.”
ft125
“Possedez vos ames par vostre
patience;”—“possess your souls by your
patience.”
ft125a Harmony, vol. 1,
p.453.
ft126
“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.”
ft127
“En sorte qu’ils auront des disciples,
et feront des sectes;”—“so that they will have disciples, and
will form sects.”
ft128
“Ny an jour du
Sabbath;”—“nor on the
Sabbath-Day.”
ft129
“Mais n’y allez point, et ne les suyvez
point;”—“but go not there, and do not follow
them.”
ft130
“Dieu a limité certain temps auquel
ces choses prendrent fin;”—“God has limited a certain time
when those things shall be terminated.”
ft131
The passage here referred to, and from which CALVIN
thinks that the quotation is not made, is
<270927>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
<271211>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.
ft132
Antiochus, 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.
ft133
“Du service et des ceremonies de la Loy
;”—“of the service and of the ceremonies of the
Law.”
ft134
“Car apres qu’il avoit exhortd les
fideles k 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.”
ft135
“Sans esperance de plus la
recouvrer;”—“without the expectation of ever again recovering
it.”
ft136
In 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,
(<270725>Daniel
7:25; 12:7;
<661214>Revelation
12:14,) or three years and a half, represented one thousand two hundred and
sixty years. By a similar computation, forty-two months,
(<661102>Revelation
11:2; 13:5,) of thirty days each, denoted the same
period.—Ed.
ft137
“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.”
ft138
“La pollution, immondicit,, et souillure
;”—“pollution, uncleanness, and
defilement.”
ft139
µmçm
µyxwqç pnk, the wing (or,
spreading out) of ABOMINATIONS which maketh
DESOLATE.—Ed
ft140
“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.”)
ft141
“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.”
ft142
“Il use de redite, ou de paroles
superflues;”—“he makes use of a repetition, or of superfluous
words.”
ft143
“Les gens subtils et de jugement, à
scavoir les docteurs;”—“men of acuteness and judgment, namely,
the doctors.”
ft144
“Il n’y a ne rime ne raison en
cela;”—“there is neither rhyme nor reason in
it.”
ft145
“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.”
ft146
“Tellement que les hommes seront comme morts
de peur;”—“so that men will be as if dead through
fear.”
ft147
“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.”
ft148
Our 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.
ft149
“Que nous voyons aujourdhui advenir aux
fideles;”—“which we see in the present day happen to
believers.”
ft150
“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.”
ft151
“Aux anges de Paradis;”—“to
the angels in Paradise.”
ft152
“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.”
ft153
Harmony, vol. 2. p. 421.
ft154
“Et ne cognurent le deluge, jusqu’à ce qu’il fust
venu;”—“ and were not aware of the deluge, until it was
come.”
ft155
“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.”
ft156
“Car il surprendra comme un
laqs;”—“for it will come unawares at a
snare.”
ft157
“De jour en jour, ou plustost d’heure
en heure;”—“from day to day, or rather from hour to
hour.”
ft158
“Avoit esté soudainement destruit par
les eaux;”—“was suddenly destroyed by the
waters.”
ft159
“Il le constituera, ou, luy donnera en
charge;”—“he will appoint him, or, will commit to his
charge.”
ft160
“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.
ft161
“Quand le Seigneur de la maison
viendra;”—“when the Lord of the house will
come.”
ft162
“Et frappera à la
porte;”—“and shall knock at the gate.”
ft163
“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?”
ft164
“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.”
ft165
“Mais les justes
iront;”—“but the righteous will
go.”
ft166
“Pource qu’en Christ elle estoit cachee
et ne se monstroit;”—“because in Christ it was concealed, and
was not exhibited.”
ft167
“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.”
ft168
“La charit, qu’on exerce envers les
hommes;”—“the charity which is exercised towards
men.”
ft169
“I1 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.”
ft170
“Mais vous ne m’aurez point tousjours
;”—“but you will not have me always.”
ft170A
“Mais vous ne m’aurez point tousjours
;”—“but you will not have me always.”
ft171
Reckoning 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, and sixpence, of our
money.—Ed.
ft172
“L'agneau ek pasque
;”—“the passover lamb," or, as it is more generally
expressed, “the paschal lamb."
ft173
“Que c’estoit qu’il alloit
faire;”—“what he was going to do.”
ft174
“Maistre, est-ce
moy?”—“Master, is it I?”
ft175
This clause has been oitted, 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.
ft176
“Lors ils commencerent à
s’entredemander l’un à
l’autre;”—“then they began to ask one
another.”
ft177
“Celuy qui mangeoit en ami avec
moy;”—“he that ate with me as a
friend.”
ft178
“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.”
ft179
“Et apres avoir rendu
graces;”—“and after having given
thanks.”
ft180
“Semblablement aussi leur bailla la
coupe;”—“in like manner also he gave them the
cup.”
ft181
“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.”
ft182
“De prende la coupe, et en
gouster.”
ft183
“D’un noveau souper, c’est,
à scavoir de la Cene;”—“of a new supper, that is, of
the Lord’s Supper.”
ft184
In the Greek text, CALVIN appears to have followed
the ordinary reading,
eujlogh>sav,
instead of
eujcaristh>sav,
for which there appears to be a preponderance of
authorities.—Ed.
ft185
“La conversion ou
changement;”—“the conversion, or
change.”
ft186
“Les anciens
docteurs.”
ft187
“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.”
ft188
“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.”
ft189
“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.”
ft190
“Que la purgation de ses pechez a esté
faite;”—“that satisfaction has been made for his own
sins.”
ft191
“Ces beaux propos pleins de majest,
divine;”—“those beautiful discourses, full of divine
majesty.”
ft192
“Entre ces deux extremitez
vicieuses.”
ft193
“Prenent fin, ou, ont
accomplissement;”—“take end, or, have their
fulfillment.”
ft194
“A desiré d’estre
separé de Christ;”—“desired to be separated from
Christ.”
ft195
“Avec ceste condition de souffrir la
mort;”—“on this condition of suffering
death.”
ft196
“Les deux
volontés.”
ft197
Monoqelh~tai
is compounded of
mo>nov,
one, and
qe>lw,
I will. The Monothelite heresy sprung up in the Seventh Century,
and is fully detailed by our ecclsiastical historians. Its leading tenet was,
that Christ had not one will as God, and another will as
Man.—Ed.
ft198
“Que nos souhaits ne vienent point à
loeur issue, quand ainsi luy plaist;”—“that our wishes should
not succeed, when it so pleases Him.”
ft199
“Succomber et estre
viencu;”—“to yield and to be overcome.”
ft200
“A requerir qu’il ne veinst point a
ceste mort;”—“to ask that he might not com to that
death.”
ft201
Hysteron proteron
(u[steron
pro>teron) is a figure of rhetoric, by which the
natural order of events is reversed.—Ed.
ft202
Harmony, vol. 1. p. 313.
ft203
Our english versions have generally rendered
xu>lwn
by staves; but with two exceptions: swerdis and battis,(Wiclif,
1580) swordes and clubbes (Rheims, 1582). Campbell has adopted the term
clubs.—Ed.
ft203A
Our english versions have generally rendered
xu>lwn
by staves; but with two exceptions: swerdis and battis,(Wiclif,
1580) swordes and clubbes (Rheims, 1582). Campbell has adopted the term
clubs.—Ed.
ft204
“Maistre,
Maistre;”—“Master, Master.”
ft205
“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.”
ft206
Our Author, quoting from memory, has blended two
passages of a kindred spirit:
<194110>Psalm
41:10, and
<195512>Psalm
55:12, 13, 14.—Ed.
ft207
“A ce mesme instant;”—“At
that very instant.”
ft208
“Mais (il faut) que les Escritures
soyent accomplis;”—“but the Scriptures must be
fulfilled.”
ft209
Our Author’s argument is obviously founded on
the circumstance, that the verb
eja~te,
permit, is in the plural number.—Ed.
ft210
Harmony, vol. 1. p. 298.
ft211
“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.”
ft212
“Si quelqu’un use de violence pour
repousser un brigand;”—“if any one use violence for repelling
a robber.”
ft213
“Aucuns ont songé que c’estoit
Jean, l’un des Apostres;”—“some have dreamed that it was
John, one of the Apostles.”
ft214
“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.”
ft215
“La puissance de condamner à
mort;”—“the power of condemning to
death.”
ft216
“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.”
ft217
Ant. 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.
ft218
That is, instead of calling him Joseph
Caiaphas, they call him simply Caiaphas.
ft219
“Adonc le souverain sacrificateur se leva, et
luy dit;”—“then the high priest rose, and said to
him.”
ft220
“Et le buffeterent;”—“and
buffeted him.”
ft221
“Le Fils de Dieu
Benit;”—“the Son of the Blessed
God.”
ft222
“Propheteze-nous;”—“prophesy
to us.”
ft223
“Il leur dit;”—“he said to
them.”
ft224
“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.”
ft225
“Lequel ayant seulement un voile devant les
yeux;”—“who having only a veil before his
eyes.”
ft226
“Je ne le cognoy
point.”
ft227
“Et s’estant jetté hors,
pleura;”—“and he ran out and wept.”
ft228
“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.”
ft229
“Tous enfans de Dieu;”—“all
the children of God.”
ft230
“L’heure de la nuict en laquelle les
coqs chantent;”—“the hour of the night in which cocks
crow.”
ft231
“Du lieu ou ils avoyent esté assemblez
la nuict;”—“from the place where they had been assembled
during the night.”
ft232
“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.”
ft233
The 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
metame>leia,
qui est forcee, et laisse l’homme tout abruti; non pas celle qu’ils
nomment
meta>noia,
qui est un vraye conversation de l’homme à
Dieu;”—“a repentance which the Greeks call metameleia,
(metame>leia,)
which is forced, and leaves the man altogether brutish; not that which they call
metanoia,
(meta>noia,)
which is a true conversion of the man to God.”
ft233a
The 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
metame>leia,
qui est forcee, et laisse l’homme tout abruti; non pas celle qu’ils
nomment
meta>noia,
qui est un vraye conversation de l’homme à
Dieu;”—“a repentance which the Greeks call metameleia,
(metame>leia,)
which is forced, and leaves the man altogether brutish; not that which they call
metanoia,
(meta>noia,)
which is a true conversion of the man to God.”
ft233b
The 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
metame>leia,
qui est forcee, et laisse l’homme tout abruti; non pas celle qu’ils
nomment
meta>noia,
qui est un vraye conversation de l’homme à
Dieu;”—“a repentance which the Greeks call metameleia,
(metame>leia,)
which is forced, and leaves the man altogether brutish; not that which they call
metanoia,
(meta>noia,)
which is a true conversion of the man to God.”
ft234
“Et Dieu, et leur propre
conscience.”
ft235
“Or Jesus fut amené devant le
gouverneur.”—“Now Jesus was brought before the
governor.”
ft236
“Tu le dis.”
ft236a
“Tu le dis.”
ft236b
“Tu le dis.”
ft237
“Combien de tesmoignages ils amenent
contre-toy?”—“how many testimonies they produce against
thee?”
ft237a
“Combien de tesmoignages ils amenent
contre-toy?”—“how many testimonies they produce against
thee?”
ft238
“Quelque signer, ou,
miracle;”—“some sign, or,
miracle.”
ft239
“D’un vestement blanc, ou,
reluysant;”—“with a white (or, shining)
robe.”
ft240
“Et là estre traitté comme un
criminel digne de mort;”—“and there to be reated as a criminal
worthy of death.”
ft241
“De la condamnation à laquelle Christ
s’est soumis;”—“at the condemnation to which Christ
submitted.”
ft242
“Ne se souciant pas fort de le
retenir;”—“without giving themselves much concdn about keeping
him in their possession.”
ft243
“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.”
ft244 "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."
ft245 "Avec
meutre;" — "accompanied by murder."
ft246
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.”
ft247
“Toute equité mosiste, et
honnesteté:”—“all justice, modesty, and
propriety.”
ft248
“Pour vous chastier, et vous faire despit
à tous;”—“to chastise you, and pour contempt on you
all.”
ft249
“Les Gouverneurs deputez de par
l’Empereur de Rome;”—“the Governors appointed by the
Emperor of Rome.”
ft250
“Pleust à
Dieu.”
ft251
“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.”
ft252
“S’il luy fust advenu d’y mettre
la main.”
ft253
“Pour si on
fait.”
ft254
“Qui vaut autant à dire que, La place
de test;”—“which may be interpreted, The place of a
skull.”
ft254a
“Qui vaut autant à dire que, La place
de test;”—“which may be interpreted, The place of a
skull.”
ft254b
“Qui vaut autant à dire que, La place
de test;”—“which may be interpreted, The place of a
skull.”
ft255
“Or il estoit trois heures quand ils le
crucifierent;”—“now it was the third hour when they crucified
him.”
ft256
“Ainsi fut accomplie l’Escriture, qui
dit;”—“thus was fulfilled the Scripture, which
saith.”
ft257
“Et effeçast nos peche, et en fist la
satisfaction;”—“and might blot out our sins, and make
satisfaction for them.”
ft258
“Pource que c’estoit le prix de nostre
salut et redemption;”—“because it was the price of our
salvation and redemption.”
ft259
“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.”
ft260
“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.”
ft261
“Maudite soit nostre
lacheté;”—“accursed be our
sloth.”
ft262
“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.”
ft263
“Au Roy celeste;”—“to the
heavenly King.”
ft264
“De le faire
participant.”
ft265
“Sur tout le pays;”—“over
the whole country.”
ft265a
“Sur tout le pays;”—“over
the whole country.”
ft266
“Par toute la terre, on, tout le
pays;”—“through all the land, or, through all the
country.”
ft267
“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.”
ft268
“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.”
ft269
“A fin que Christ fist la satisfaction et le
payment pour nous;”—“in order that Christ might make
satisfaction and payment for us.”
ft270
“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.”
ft271
“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.”
ft272
“Qui estoit en leurs
cœurs.”
ft273
“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,
(ejfozh>qhsan
sfo>dra,) they were greatly terrified;
and of the centurion Luke says,
(ejdo>xase to<n
Qeo>n,) he glorified
God.—Ed.
ft274
“Il ne faut pas entendre qu’il ait
esté entierement converti;”—“we must not understand
them to mean that he was fully converted.”
ft275
“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.”
ft276
“Qui est à la verité
l’Autheur de ce tesmoignage des femmes;”—“who is in
reality the Author of this testimony of the women.”
ft277
“Le jour de la
preparation:”—“the day of the
preparation.”
ft278
“De la croix.”
ft279
“Une saincte
hardiesse.”
ft280
“Mandite soit nostre
lascheté;”—“accursed be our
sloth.”
ft281
“Qui est apres preparation du
Sabbath;”—“which is after the preparation of the
Sabbath.”
ft282
“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.”
ft283
“Le premier des Sabbaths; ou, jour de la
semaine;”—the first of the Sabbaths, or day of the
week.”
ft284
“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.”
ft285
“Quand il avoit predit qu’il
ressusciteroit le troisieme jour.”
ft286
“Aucuns En la translation
Latine.”
ft287
“Et ont ici mis le mot Grec qui signifie
Un;”—“and have put here the Greek word which means
One.”
ft288
“A Une reverence du
mystere.”
ft289
“Bien vous soit;”—“may it
be well with you.”
ft290
“Au premier jour du Sabbath, ou, de la
sepmaine;”—“on the first day of the Sabbath, or, of the
week.”
ft291
“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.”
ft292
“De se resjouir, et ouster toute
tristesse;”—“to be ghlad, and to lay aside all
sadness.”
ft293
“Les cousins et autres parens de
Christ.”
ft294
“Pourquoy.”
ft295
“Rendit graces;”—“gave
thanks.”
ft296
“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.”
ft297
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.”
ft298
“Et qu’il y eut autres traits de visage
qu’auparavant.”
ft299
“Cela passeroit la mesure de ce present
oeuvre;”—“that would exceed the limits of the present
work.”
ft300
“Un jeu d’enfans;”—“a
game for children.”
ft301
“Tellement qu’ils le
recognurent;”—“in such a manner that they recognized
him.”
ft302
“Mais il s’esvanouit de devant
eux;”—“but he vanished from before
them.”
ft303
“Au mesme instant;”—“that
very instant.”
ft304
“Au mesme instant;”—“that
very instant.”
ft304a
“Au mesme instant;”—“that
very instant.”
ft305
“Si la nappe eust esté
mise.”
ft306
“Que Christ enseigna nommément ce
lieu-là a Marie;”—“that Christ expressly informed Mary
respecting that place.”
ft307
The 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,
(<490512>Ephesians
5:12,) received the most direct encouragement.—Ed.
ft308
That 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.