Commentary on Matthew, Mark, Luke - Volume 2.pdf
Commentary on Matthew, Mark, Luke - Volume 2.pdf Commentary on Matthew, Mark, Luke - Volume 2.pdf
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<str<strong>on</strong>g>Commentary</str<strong>on</strong>g> <strong>on</strong> <strong>Matthew</strong>, <strong>Mark</strong>, <strong>Luke</strong> - <strong>Volume</strong> 2<br />
There are two faults at which Christ glances, and which he intended to c<strong>on</strong>demn, — wicked<br />
c<strong>on</strong>fidence in ourselves, and the pride of despising brethren, the <strong>on</strong>e of which springs out of the<br />
other. It is impossible that he who deceives himself with vain c<strong>on</strong>fidence should not lift himself<br />
up above his brethren. Nor is it w<strong>on</strong>derful that it should be so; for how should that man not despise<br />
his equals, who vaunts against God himself? Every man that is puffed up with self-c<strong>on</strong>fidence<br />
carries <strong>on</strong> open war with God, to whom we cannot be rec<strong>on</strong>ciled in any other way than by denial<br />
of ourselves; that is, by laying aside all c<strong>on</strong>fidence in our own virtue and righteousness, and relying<br />
<strong>on</strong> his mercy al<strong>on</strong>e.<br />
10. Two men went up. Christ makes a comparis<strong>on</strong> between the two men, both of whom, by<br />
going up to pray, seem to manifest the same ardor of piety, while yet they are exceedingly unlike.<br />
The Pharisee, possessing outward sanctity, approaches to God with a commendati<strong>on</strong> which he<br />
pr<strong>on</strong>ounces <strong>on</strong> his whole life, and as if he had an undoubted right to offer the sacrifice of praise.<br />
The publican, <strong>on</strong> the other hand, as if he had been some outcast, and knew that he was unworthy<br />
to approach, presents himself with trembling and with humble c<strong>on</strong>fessi<strong>on</strong>. Christ affirms that the<br />
Pharisee was rejected, and that the prayers of the publican were acceptable to God. The reas<strong>on</strong>s<br />
why the Pharisee was rejected are stated to be these two: he trusted in himself that he was righteous,<br />
and despised others<br />
11. God, I thank thee. And yet he is not blamed for boasting of the strength of his free-will, but<br />
for trusting that God was rec<strong>on</strong>ciled to him by the merits of his works. For this thanksgiving, which<br />
is presented exclusively in his own name, does not at all imply that he boasted of his own virtue,<br />
as if he had obtained righteousness from himself, or merited any thing by his own industry. On the<br />
c<strong>on</strong>trary, he ascribes it to the grace of God that he is righteous. Now though his thanksgiving to<br />
God implies an acknowledgment, that all the good works which he possessed were purely the gift<br />
of God, yet as he places reliance <strong>on</strong> works, and prefers himself to others, himself and his prayer<br />
are alike rejected. Hence we infer that men are not truly and properly humbled, though they are<br />
c<strong>on</strong>vinced that they can do nothing, unless they likewise distrust the merits of works, and learn to<br />
place their salvati<strong>on</strong> in the undeserved goodness of God, so as to rest up<strong>on</strong> it all their c<strong>on</strong>fidence.<br />
This is a remarkable passage; for some think it enough if they take from man the glory of good<br />
works, so far as they are the gifts of the Holy Spirit; and accordingly they admit that we are justified<br />
freely, because God finds in us no righteousness but what he bestowed. But Christ goes farther,<br />
not <strong>on</strong>ly ascribing to the grace of the Spirit the power of acting aright, but stripping us of all<br />
c<strong>on</strong>fidence in works; for the Pharisee is not blamed <strong>on</strong> the ground of claiming for himself what<br />
bel<strong>on</strong>gs to God, but because he trusts to his works, that God will be rec<strong>on</strong>ciled to him, because he<br />
deserves it. Let us therefore know that, though a man may ascribe to God the praise of works, yet<br />
if he imagines the righteousness of those works to be the cause of his salvati<strong>on</strong>, or rests up<strong>on</strong> it, he<br />
is c<strong>on</strong>demned for wicked arrogance. And observe, that he is not charged with the vainglorious<br />
ambiti<strong>on</strong> of those who indulge in boasting before men, while they are inwardly c<strong>on</strong>scious of their<br />
own wickedness, but is charged with c<strong>on</strong>cealed hypocrisy; for he is not said to have been the herald<br />
of his own praises, but to have prayed silently within himself. Though he did not proclaim aloud<br />
140<br />
John Calvin