Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
divide asunder, by the sword of the word, the thoughts and feelings, and penetrate into the souls
of men,
(Hebrews 4:12,)
but was not a magistrate to divide inheritances This condemns the robbery of the Pope and his
clergy, who, while they give themselves out to be pastors of the Church, have dared to usurp an
earthly and secular jurisdiction, which is inconsistent with their office; for what is in itself lawful
may be improper in certain persons.
There was also in my opinion, a third reason of great weight. Christ saw that this man was
neglecting doctrine, and was looking only to his private concerns. This is too common a disease.
Many who profess the Gospel do not scruple to make use of it as a false pretense for advancing
their private interests, and to plead the authority of Christ as an apology for their gains. From the
exhortations 267 which is immediately added, we may readily draw this inference; for if that man
had not availed himself of the Gospel as a pretext for his own emolument, Christ would not have
taken occasion to give this warning against covetousness The context, therefore, makes it sufficiently
evident, that this was a pretended disciple, whose mind was entirely occupied with lands or money.
It is highly absurd in the Anabaptists to infer from this reply, that no Christian man has a right
to divide inheritances, to take a part in legal decisions, or to discharge any public office. Christ
does not argue from the nature of the thing itself, but from his own calling. Having been appointed
by the Father for a different purpose, he declares that he is not a judge, because he has received no
such command. Let us hold by this rule, that every one keep within the limits of the calling which
God has given him.
15. Take heed and beware of covetousness. Christ first guards his followers against covetousness,
and next, in order to cure their minds entirely of this disease, he declares, that our life consisteth
not in abundance. These words point out the inward fountain and source, from which flows the
mad eagerness for gain. It is because the general belief is, that a man is happy in proportion as he
possesses much, and that the happiness of life is produced by riches. Hence arise those immoderate
desires, which, like a fiery furnace, send forth their flames, and yet cease not to burn within. If we
were convinced that riches, and any kind of abundance, are evils of the present life, which the Lord
bestows upon us with his own hand, and the use of which is accompanied by his blessing, this
single consideration would have a powerful influence in restraining all wicked desires; and this is
what believers have come to learn from their own experience. 268 For whence comes it, that they
moderate their wishes, and depend on God alone, but because they do not look upon their life as
267 “En considerant la circonstance de l’exhortation qui est ici adioustee, il est aise a iuger que cestuy-ci estoit mene d’une telle
affection perverse;” —”by considering the circumstance of the exhortation which is here added, it may easily be inferred that
this man was under the influence of such a wicked disposition.”
268 “Ce que les fideles experimentent ton les iours en eux-mesmes estre vray;” — “which believers every day experience in
themselves to be true.”
102
John Calvin