Commentary on Matthew, Mark, Luke - Volume 2.pdf
Commentary on Matthew, Mark, Luke - Volume 2.pdf Commentary on Matthew, Mark, Luke - Volume 2.pdf
- Page 1 and 2: Commentary on Matt
- Page 3 and 4: Commentary on Matt
- Page 5 and 6: Commentary on Matt
- Page 7 and 8: Commentary on Matt
- Page 9 and 10: Commentary on Matt
- Page 11 and 12: Commentary on Matt
- Page 13 and 14: Commentary on Matt
- Page 15 and 16: Commentary on Matt
- Page 17 and 18: Commentary on Matt
- Page 19 and 20: Commentary on Matt
- Page 21 and 22: Commentary on Matt
- Page 23 and 24: Commentary on Matt
- Page 25 and 26: Commentary on Matt
- Page 27 and 28: Commentary on Matt
- Page 29: Commentary on Matt
- Page 33 and 34: Commentary on Matt
- Page 35 and 36: Commentary on Matt
- Page 37 and 38: Commentary on Matt
- Page 39 and 40: Commentary on Matt
- Page 41 and 42: Commentary on Matt
- Page 43 and 44: Commentary on Matt
- Page 45 and 46: Commentary on Matt
- Page 47 and 48: Commentary on Matt
- Page 49 and 50: Commentary on Matt
- Page 51 and 52: Commentary on Matt
- Page 53 and 54: Commentary on Matt
- Page 55 and 56: Commentary on Matt
- Page 57 and 58: Commentary on Matt
- Page 59 and 60: Commentary on Matt
- Page 61 and 62: Commentary on Matt
- Page 63 and 64: Commentary on Matt
- Page 65 and 66: Commentary on Matt
- Page 67 and 68: Commentary on Matt
- Page 69 and 70: Commentary on Matt
- Page 71 and 72: Commentary on Matt
- Page 73 and 74: Commentary on Matt
- Page 75 and 76: Commentary on Matt
- Page 77 and 78: Commentary on Matt
- Page 79 and 80: Commentary on Matt
<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 />
or by h<strong>on</strong>ors, or by riches. But I c<strong>on</strong>sider that Christ here includes all who are eminent for abilities<br />
and learning, without charging them with any fault; as, <strong>on</strong> the other hand, he does not represent it<br />
to be an excellence in any <strong>on</strong>e that he is a little child. True, humble pers<strong>on</strong>s have Christ for their<br />
master, and the first less<strong>on</strong> of faith is, Let no man presume <strong>on</strong> his wisdom. But Christ does not<br />
speak here as to voluntary childhood. He magnifies the grace of the Father <strong>on</strong> this ground, that he<br />
does not disdain to descend even to the lowest and most abominable, that he may raise up the poor<br />
out of filth.<br />
But here a questi<strong>on</strong> arises. As prudence is a gift of God, how comes it that it hinders us from<br />
perceiving the brightness of God, which shines in the Gospel? We ought, indeed, to remember what<br />
I have already said, that unbelievers corrupt all the prudence which they possess, and that men of<br />
distinguished abilities are often hindered in this respect, that they cannot submit to be taught. But<br />
with respect to the present passage I reply: Though the sagacity of the prudent does not stand in<br />
their way, they may notwithstanding be deprived of the light of the Gospel. Since the c<strong>on</strong>diti<strong>on</strong> of<br />
all is the same or alike, why may not God take this or that pers<strong>on</strong> according to his pleasure? The<br />
reas<strong>on</strong> why he passes by the wise and the great is declared by Paul to be, that<br />
God hath chosen the weak and foolish things of the world to c<strong>on</strong>found the glory of the flesh,<br />
(1 Corinthians 1:27.)<br />
Hence also we infer, that the statement made by Christ is not universal, when he says, that the<br />
mysteries of the Gospel are hidden from the wise If out of five wise men four reject the Gospel and<br />
<strong>on</strong>e embraces it, and if, out of an equal number of unlearned pers<strong>on</strong>s, two or three become disciples<br />
of Christ, this statement is fulfilled. This is also c<strong>on</strong>firmed by that passage in Paul’s writings, which<br />
I lately quoted; for he does not exclude from the kingdom of God all the wise, and noble, and<br />
mighty, but <strong>on</strong>ly declares that it does not c<strong>on</strong>tain many of them.<br />
The questi<strong>on</strong> is now solved. Prudence is not c<strong>on</strong>demned as far as it is a gift of God, but Christ<br />
merely declares that it has no influence in procuring faith. On the other hand, he does not recommend<br />
ignorance, as if it rendered men acceptable to God, but affirms that it does not hinder mercy from<br />
enlightening ignorant and unlearned men with heavenly wisdom. It now remains to explain what<br />
is meant by revealing and hiding. That Christ does not speak of the outward preaching may be<br />
inferred with certainty from this circumstance, that he presented himself as a Teacher to all without<br />
distincti<strong>on</strong>, and enjoined his Apostles to do the same. The meaning therefore is, that no man can<br />
obtain faith by his own acuteness, but <strong>on</strong>ly by the secret illuminati<strong>on</strong> of the Spirit.<br />
26. Undoubtedly, O Father This expressi<strong>on</strong> removes every pretense for that licentiousness of<br />
inquiry, to which we are c<strong>on</strong>tinually excited. There is nothing which we yield to God with greater<br />
difficulty, than that his will shall be regarded by us as the highest reas<strong>on</strong> and justice. 63 He frequently<br />
repeats, that his judgments are a deep abyss, (Psalm 36:6;) but we plunge with headl<strong>on</strong>g violence<br />
into that depth, 64 and if there is any thing that does not please us, we gnash our teeth, or murmur<br />
63 “Pour la derniere et souveraine rais<strong>on</strong>, et pour Justice parfaite;” — “for the last and supreme reas<strong>on</strong>, and for perfect justice.”<br />
64 “Pour s<strong>on</strong>der ce qui y est;” — “to sound what is in it.”<br />
25<br />
John Calvin