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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
and, accordingly, both by words and by kneeling, he testifies his reverence for Christ as a faithful
teacher. But, on the other hand, a blind confidence in his works hindered him from profiting under
Christ, to whom, in other respects, he wished to be submissive. Thus, in our own day, we find some
who are not ill-disposed, but who, under the influence of I know not what shadowy holiness, 619
hardly relish the doctrine of the Gospel.
But, in order to form a more correct judgment of the meaning of the answer, we must attend to
the form of the question. He does not simply ask how and by what means he shall reach life, but
what good thing he shall do, in order to obtain it. He therefore dreams of merits, on account of
which he may receive eternal life as a reward due; and therefore Christ appropriately sends him to
the keeping of the law, which unquestionably is the way of life, as I shall explain more fully
afterwards.
17. Why callest thou me good? I do not understand this correction in so refined a sense as is
given by a good part of interpreters, as if Christ intended to suggest his Divinity; for they imagine
that these words mean, “If thou perceivest in me nothing more exalted than human nature, thou
falsely appliest to me the epithet good, which belongs to God alone.” I do acknowledge that, strictly
speaking, men and even angels do not deserve so honorable a title; because they have not a drop
of goodness in themselves, but borrowed from God; and because in the former, goodness is only
begun, and is not perfect. But Christ had no other intention than to maintain the truth of his doctrine;
as if he had said, “Thou falsely callest me a good Master, unless thou acknowledgest that I have
come from God.” The essence of his Godhead, therefore, is not here maintained, but the young
man is directed to admit the truth of the doctrine. He had already felt some disposition to obey; but
Christ wishes him to rise higher, that he may hear God speaking. For — as it is customary with
men to make angels of those who are devils — they indiscriminately give the appellation of good
teachers to those in whom they perceive nothing divine; but those modes of speaking are only
profanations of the gifts of God. We need not wonder, therefore, if Christ, in order to maintain the
authority of his doctrine, directs the young man to God.
Keep the commandments. This passage was erroneously interpreted by some of the ancients,
whom the Papists have followed, as if Christ taught that, by beeping the law, we may merit eternal
life On the contrary, Christ did not take into consideration what men can do, but replied to the
question, What is the righteousness of works? or, What does the Law require? And certainly we
ought to believe that God comprehended in his law the way of living holily and righteously, in
which righteousness is included; for not without reason did Moses make this statement,
He that does these things shall live in them, (Leviticus 18:5;)
and again,
I call heaven and earth to witness that l have
this day showed you life, (Deuteronomy 30:19.)
619 “Pource qu’ils sont enveloppez de ie ne scay quelle ombre de sainctete;” — “because they are covered by I know not what
shadow of holiness.”
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John Calvin