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 />
arrogance, but excessive madness, if we murmur against it, while Christ our Head adores it with<br />
reverence.<br />
I acknowledge to thee, O Father 60 By these words he declares his acquiescence in that decree<br />
of the Father, which is so greatly at variance with human senses. There is an implied c<strong>on</strong>trast<br />
between this praise, which he ascribes to the Father, and the malicious slanders, or even the impudent<br />
barkings, of the world. We must now inquire in what respect he glorifies the Father. It is because,<br />
while he was Lord of the whole world, he preferred children and ignorant pers<strong>on</strong>s to the wise It<br />
has no small weight, as c<strong>on</strong>nected with this subject, that he calls the Father Lord of heaven and<br />
earth; for in this manner he declares that it is a distincti<strong>on</strong> which depends entirely <strong>on</strong> the will of<br />
God, 61 that the wise remain blind, while the ignorant and unlearned receive the mysteries of the<br />
Gospel. There are many other passages of a similar nature, in which God points out to us, that those<br />
who arrive at salvati<strong>on</strong> have been freely chosen by him, because he is the Creator and Governor<br />
of the world, and all nati<strong>on</strong>s are his.<br />
This expressi<strong>on</strong> implies two things. First, that all do not obey the Gospel arises from no want<br />
of power <strong>on</strong> the part of God, who could easily have brought all the creatures into subjecti<strong>on</strong> to his<br />
government. Sec<strong>on</strong>dly, that some arrive at faith, while others remain hardened and obstinate, is<br />
accomplished by his free electi<strong>on</strong>; for, drawing some, and passing by others, he al<strong>on</strong>e makes a<br />
distincti<strong>on</strong> am<strong>on</strong>g men, whose c<strong>on</strong>diti<strong>on</strong> by nature is alike. 62 In choosing little children rather than<br />
the wise, he has a regard to his glory; for the flesh is too apt to rise, and if able and learned men<br />
had led the way, it would so<strong>on</strong> have come to be the general c<strong>on</strong>victi<strong>on</strong>, that men obtain faith by<br />
their skill, or industry, or learning. In no other way can the mercy of God be so fully known as it<br />
ought to be, than by making such a choice, from which it is evident, that whatever men bring from<br />
themselves is nothing; and therefore human wisdom is justly thrown down, that it may not obscure<br />
the praise of divine grace.<br />
But it is asked, whom does Christ denominate wise? And whom does he denominate little<br />
children? For experience plainly shows, that not all the ignorant and unlearned <strong>on</strong> the <strong>on</strong>e hand<br />
are enlightened to believe, and that not all the wise or learned are left in their blindness. It follows,<br />
that those are called wise and prudent, who, swelled with diabolical pride, cannot endure to hear<br />
Christ speaking to them from above. And yet it does not always happen that God reprobates those<br />
who have a higher opini<strong>on</strong> of themselves than they ought to have; as we learn from the instance of<br />
Paul, whose fierceness Christ subdued. If we come down to the ignorant multitude, the majority<br />
of whom display envenomed malice, we perceive that they are left to their destructi<strong>on</strong> equally with<br />
the nobles and great men. I do acknowledge, that all unbelievers swell with a wicked c<strong>on</strong>fidence<br />
in themselves, whether their pride be nourished by their wisdom, or by a reputati<strong>on</strong> for integrity,<br />
60 “Ie to ren graces, que tu as cache;” — “I thank thee, that thou hast c<strong>on</strong>cealed.”<br />
61 “Qu’il n’y a que le b<strong>on</strong> plaisir et vouloir de Dieu qui soit cause de ceste diversit,” — “that it is <strong>on</strong>ly the good pleasure and<br />
will of God that is the cause of this diversity.”<br />
62 “Desquels tous la c<strong>on</strong>diti<strong>on</strong> est semblable de nature;” — “of all of whom the c<strong>on</strong>diti<strong>on</strong> by nature is alike.”<br />
24<br />
John Calvin