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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
miracles tended to this object; and hence it was easy to conclude, that his power, which was so
much opposed to Satan, was divine.
27. By whom do your children cast them out? He charges them with passing an unjust and
malicious decision, because in the same case they did not decide in a similar manner, but as they
were affected towards the persons. Now this inequality shows, that their prevailing motive was not
a regard to what is just and right, but blind love or hatred; and that it was even an evidence of
wicked self-love (φιλαυτίας) and envy, to condemn in Christ what they praised in their own children
By your children some understand the children of the whole nation; and some think that the Apostles
are so called, because they were acknowledged to be children, while Christ was treated as if he had
been a foreigner. 121 Others refer it to the ancient Prophets. I have no doubt that he means the
Exorcists, who were at that time generally employed among the Jews, as is evident from the Acts
of the Apostles, (19:19.) There is reason to believe, that no greater kindness would be exercised in
judging of the disciples of Christ than of their Master; and to apply these words to the dead is a
forced construction, when they manifestly denote a comparison of the present time.
There was indeed no statute of the Law for having Exorcists among the Jews; but we know that
God, in order to maintain their fidelity to his covenant, and their purity of worship, often testified
his presence among them by a variety of miracles. It is even possible that there were persons who
cast out devils by calling on the name of the Lord; and the people, having experienced such a display
of the power of God, rashly concluded that it was an ordinary office. 122 The Papists afterwards,
resolving not to occupy a lower rank, imitated them by creating Exorcists; and in this way were
apes of apes. Besides, it was not necessary that Christ should approve of those exorcisms, in order
to point out the malice of those who wished to have them regarded as sacred, and as authorized by
the name of God; for the objection was, as we say, of a personal nature. 123
Therefore they shall judge concerning you. These words are not to be taken literally, but the
meaning is: “We need not go far to seek your condemnation. You attribute to Beelzebub the miracles
which I have performed, and you praise the same things in your own children. You have at home
what is sufficient to condemn you.” But if any one prefer to understand them differently, as
reproaching them with the grace of God, which was sometimes exhibited through the Exorcists, I
do not greatly object to that view. Though they were greatly degenerated, yet the Lord was pleased
not to leave them altogether without evidences of his power, that there might be some testimony
to authorize the priesthood in general, and the service of the temple; for it was of the highest
121 “Et cependant les scribes tenoyent Christ pour estranger;” — “and yet the scribes held Christ to be a foreigner.”
122 “Le peuple en a fait un office ordinaire sans regarder comment;”— “the people made it to be an ordinary office, without
considering in what manner.”
123 “Car l’objection s’addresse a la personne, comme on dit, et non pas a la chose: c’est a dire, Christ ne regarde point ce qu’a
la verite il falloit dire de ces Exorcistes, mais ce qu’en pensoyent les scribes;” — “for the objection is addressed to the person,
as we say, and not to the thing: that is to say, Christ does not consider what in truth ought to be said of these Exorcists, but what
the Jews thought of them.”
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John Calvin