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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
importance that there should be evident marks to distinguish them from the superstitions of the
Gentiles. I look upon the former view, however, as the natural one.
28. But if I cast out devils by the Spirit of God. Luke says, if I cast out devils by The Finger of
God; employing the word Finger metaphorically instead of the Spirit. As God works, and exerts
his power, by his Spirit, it is with propriety that the word Finger is applied to him. And this mode
of expression was common among the Jews, as Moses relates that Pharaoh’s magicians said, This
is the finger of God Now Christ infers from what he has already stated, that the scribes prove
themselves to be ungrateful to God, by being unwilling that He should reign among them. Hitherto,
he replied to their idle calumny; but now, he treats them as convicted persons, and charges them
not to make ungodly opposition to the kingdom of God. He does not confine himself to a single
miracle, but takes occasion from it to discourse on the object of his coming, reminds them that they
ought not merely to look at one remarkable fact, but at a far more important truth, that it was the
will of God, by revealing His Messiah, to raise up their salvation which was fallen, and to restore
his kingdom among them. Thus we see that Christ complains of their ingratitude, in madly rejecting
from the midst of them the inestimable grace of God. The kingdom of God hath come to you The
word come is emphatic, and implies that, without any request from them, God appears as their
Redeemer, while they do everything that is in their power to drive him away, and, when he is present
and prepared for their salvation, refuse to give him a place.
29. How can any one enter into the house of a strong man? Though the Evangelists differ a
little as to words, there is a perfect agreement among them as to the substance of this discourse.
Christ is pursuing the subject, on which he had lately touched, about the kingdom of God, and
declares it to be necessary that Satan be violently driven out, in order that God may establish his
kingdom among men. What he now states is nothing else than a confirmation of the preceding
statement. But to ascertain more fully the intention of Christ, we must call to our recollection that
analogy which Matthew (8:17) traces between the visible and the spiritual layouts which Christ
bestows. 124 Every benefit which the bodies of men received from Christ was intended to have a
reference to their souls. Thus, in rescuing the bodily senses of men from the tyranny of the devil,
he proclaimed that the Father had sent him as a Deliverer, to destroy his spiritual tyranny over their
souls.
I now return to his words. He maintains that a strong and powerful tyrant cannot be deprived
of his dominion, till he is stripped of his armor; for if he is not met by a force superior to his own,
he will never yield of his own accord. Why is this asserted? First, we know that the devil is
everywhere called the prince of the world Now the tyranny which he exercises is defended on every
side by strong ramparts. His snares for entrapping men are beyond all calculation; nay, men are
already his slaves, and so firmly bound by a variety of fetters, that they rather cherish the slavery,
to which they are devoted, than make any aspirations after freedom. There are also innumerable
evils which he inflicts upon them, by which he holds them in wretched oppression under his feet.
124 Harmony, volume 1 p. 251.
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John Calvin