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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
necessarily connected with abundance, or dependent upon it, but rely on the providence of God,
who alone upholds us by his power, and supplies us with whatever is necessary?
16. And he spoke a parable to them This parable presents to us, as in a mirror, a lively portrait
of this sentiment, that men do not live by their abundance. Since the life even of the richest men
is taken away in a moment, what avails it that they have accumulated great wealth? All acknowledge
it to be true, so that Christ says nothing here but what is perfectly common, and what every man
has constantly in his mouth. But where is the man that honestly believes it? Do not all, on the
contrary, regulate their life, and arrange their schemes and employments in such a manner as to
withdraw to the greatest distance from God, making their life to rest on a present abundance of
good things? It is therefore necessary that all should immediately arouse themselves, lest, by
imagining their happiness to consist in riches, they entangle themselves in the snares of covetousness.
This parable shows us, first, that the present life is short and transitory. Secondly, it points out
to us, that riches are of no avail for prolonging life. We must add a third, which is not expressed,
but may easily be inferred from the other two; that it is a most excellent remedy for believers, to
ask from the Lord their daily bread, and to rely on his providence alone, whether they are rich or
poor.
17. What shall I do? Wicked men are driven to perplexity in their deliberations, because they
do not know how any thing is to be lawfully used; 269 and, next, because they are intoxicated with
a foolish confidence which makes them forget themselves. Thus we find that this rich man lengthens
out his expectation of life in proportion to his large income, and drives far away from him the
remembrance of death. And yet this pride is accompanied by distrust; for those men, when they
have had their fill, are still agitated by insatiable desire, like this rich man, who enlarges his barns,
as if his belly, which had been filled with his former barns, had not got enough. At the same time,
Christ does not expressly condemn this man for acting the part of a careful householder in storing
up his produce, but because his ravenous desire, like a deep whirlpool, swallows up and devours
many barns; from which it follows that he does not comprehend the proper use of an abundant
produce.
19. Take thine ease, eat, drink, enjoy thyself. When he exhorts himself to eat and drink, he no
longer remembers that he is a man, but swells into pride by relying on his abundance. We daily
perceive striking instances of this disdainful conduct 270 in irreligious men, who hold up the mass
of their riches, as if it were nothing less than a brazen rampart against death. When he says, Eat,
my soul, and enjoy thyself, there is an emphatic meaning in this Hebrew idiom; 271 for he addresses
269 “Pource qu’ils ne scavent point quel est le droit et legitime usage des creatures de Dieu;” — “because they know not what
is the proper and lawful use of the creatures of God.”
270 “D’une telle mecognoissance et fierte;” — “of such ingratitude and pride.”
271 “En ceste locution Hebraique il y a une vehemence et proprie plus que les mots n’emportent de prime face;” — “in that
Hebrew form of expression there is greater force and propriety than the words at first sight bear.”
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John Calvin