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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
Under this image our Lord unquestionably depicts to us the boundless goodness and inestimable
forbearance of God, that no crimes, however aggravated, may deter us from the hope of obtaining
pardon, There would be some foundation for the analogy, if we were to say that this foolish and
insolent youth resembles those persons who, enjoying at the hand of God a great abundance of
good things, are moved by a blind and mad ambition to be separated from Him, that they may enjoy
perfect freedom; as if it were not more desirable than all the kingdoms of the world to live under
the fatherly care and government of God. But as I am afraid that this allusion may be thought
overstrained, I shall satisfy myself with the literal meaning; not that I disapprove of the opinion,
that under this figure is reproved the madness of those who imagine that it will be advantageous
for them to have something of their own, and to be rich apart from the heavenly Father; but that I
now confine myself within the limits of a Commentator. 528
Christ here describes what usually happens with young men, when they are carried away by
their natural disposition. Destitute of sound judgment, and maddened by passion, they are ill fitted
for governing themselves, and are not restrained by fear or shame. It is therefore impossible but
that they shall abandon themselves to every thing to which their sinful inclination prompts them,
and rush on in a disgraceful course, till they are involved in shameful poverty. He afterwards
describes the punishment which, in the righteous judgment of God, generally overtakes spendthrifts
and prodigals. After having wickedly squandered their means, they are left to pine in hunger, and
not having known how to use in moderation an abundant supply of the best bread, they are reduced
to eat acorns and husks. In short, they become the companions of swine, and are made to feel that
they are unworthy to partake of human food; for it is swinish gluttony 529 to squander wickedly
what was given for the support of life. 530 As to the ingenious exposition which some have brought
forward, that it is the just punishment of wicked scorn, when those who have rejected delicious
bread in the house of our heavenly Father are driven by hunger to eat husks, it is a true and useful
doctrine; but in the meantime, we must bear in mind the difference that exists between allegories
and the natural meaning. 531
And was desirous to fill his belly. This means that, in consequence of hunger, he no longer
thought of his former luxuries, but greedily devoured husks; for of that kind of food he could not
be in want, when he was giving it to the swine There is a well-known saying of Cyrus who, having
for a long time suffered hunger during a flight, and having been slightly refreshed by eating coarse
black bread, declared that he had never tasted savory bread till now; so the young man who is here
528 “Pource que ie me tien maintenant dans mes limites, et ne veux point passer l’office d’expositeur;” — “because I now keep
myself within my limits, and do not wish to go beyond the duty of an expositor.”
529 “C’est une gourmandise plustost convenable a des porceaux qu’a des hommes;” — “it is a gluttony more suitable to swine
than to men.”
530 “Pour subvenir aux necessitez de ceste vie;” — “to supply the necessities of this life.”
531 “Mais cependant il faut tousiours aviser quelle difference il y a entre les allegories et le vray sens naturel d’un passage;”
— “but yet we must always consider what difference there is between allegories and the true natural meaning of a passage.”
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John Calvin