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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
no; but unless you repent, you will all perish in like manner. 4. Or those eighteen, on whom the
tower in Siloah fell and slew them, do you imagine that they were debtors beyond all men that
dwell in Jerusalem? 275 5. I tell you, no; but unless you repent, you shall all perish in like manner.
6. And he spake this parable: A certain man had a fig-tree planted in his vineyard, and came seeking
fruit on it, and did not find it. 7. And he said to the vine-dresser, Lo, there are three years that I
come seeking fruit on this fig-tree, and find none: cut it down; why does it even occupy the ground?
276 8. But he answering, said to him, Lord, let it alone this year also, till I shall dig about it, and
dung it: 9. And if it bear fruit: 277 but if not, afterwards thou shalt cut it down.
2. Do you imagine? etc. This passage is highly useful, were it for no other reason than that this
disease is almost natural to us, to be too rigorous and severe in judging of others, and too much
disposed to flatter our own faults. The consequence is, that we not only censure with excessive
severity the offenses of our brethren; but whenever they meet with any calamity, we condemn them
as wicked and reprobate persons. On the other hand, every man that is not sorely pressed by the
hand of God slumbers at ease in the midst of his sins, as if God were favorable and reconciled to
him. This involves a double fault; for when God chastises any one before our eyes, he warns us of
his judgments, that each of us may examine himself, and consider what he deserves. If he spares
us for a time, we are so far from having a right to take such kindness and forbearance as an
opportunity for slumber, that we ought to regard it as an invitation to repentance.
To correct the false and cruel judgment which we are accustomed to pass on wretched sufferers,
and, at the same time, to shake off the indulgence which every man cherishes towards himself, he
shows, first, that those who are treated with severity are not the most wicked of all men; because
God administers his judgments in such a manner, that some are instantly seized and punished, and
others are permitted to remain long in the enjoyment of ease and luxury, Secondly, he declares that
all the calamities which happen in the world are so many demonstrations of the wrath of God; and
hence we learn what an awful destruction awaits us, 278 if we do not avert it.
The immediate occasion for this exhortation was, that some told him that Pilate had mingled
human blood with sacrifices, in order that so shocking an event might bring sacrifices into
abhorrence. As it is probable that this outrage was committed on the Samaritans, who had departed
from the pure service of the Law, the Jews would easily and readily be disposed to condemn the
Samaritans, and by so doing to applaud themselves. But our Lord applies it to a different purpose.
275 “Eussent offense plus que tous les habitans de Ierusalem;” — “had offended more than all the inhabitants of Jerusalem.”
276 “A quel propos aussi empesche-t-il la terre?” — “for what end does it even cumber the ground?”
277 “Que s’il fait fruict, ‘bien:’ sinon tu le couperas ci-apres;” — “and if it bears fruit, ‘well:’ if not, thou shalt cut it down
afterwards.”
278 “Dont nous avons a penser quelle punition et damnation nous sentirons;”— “by which we are led to consider what punishment
and condemnation we shall receive.”
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John Calvin