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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
the uninterrupted course of a metaphor may lead to obscurity. 175 So then Christ, in delivering this
parable, intended to wrap up, in an allegory, what he might have said more plainly and fully, without
a figure. 176 But now that the exposition is added, the figurative discourse has greater energy and
force than if it had been simple: by which is meant, that it is not only fitted to produce a more
powerful impression on the mind, but is also more clear. So highly important is the manner in which
any thing is said. 177
11. To you it is given to know the mysteries 178 of the kingdom of heaven From this reply of
Christ we learn, that the doctrine of salvation is proclaimed by God to men for various purposes;
for Christ declares that he intentionally spoke obscurely, in order that his discourse might be a
riddle to many, and might only strike their ears with a confused and doubtful sound. It will perhaps
be objected, that this is inconsistent with that prophecy,
I have not spoken in secret, nor in a dark corner: I said not in vain to the seed of Jacob, Seek me,
(Isaiah 45:19;)
or with the commendations which David pronounces on the Law, that it
is a lamp to the feet, and that it giveth wisdom to little children
(Psalm 119:105,130.)
But the answer is easy: the word of God, in its own nature, is always bright, 179 but its light is
choked by the darkness of men. Though the Law was concealed, as it were, by a kind of veil, yet
the truth, of God shone brightly in it, if the eyes of many had not been blinded. With respect to the
Gospel, Paul affirms with truth, that it is hidden to none but to the reprobate, and to those who are
devoted to destruction, whose minds Satan hath blinded, (2 Corinthians 4:3,4.) Besides, it ought
to be understood, that the power of enlightening which David mentions, and the familiar manner
of teaching which Isaiah predicts, refer exclusively to the elect people.
Still it remains a fixed principle, that the word of God is not obscure, except so far as the world
darkens it by its own blindness. And yet the Lord conceals its mysteries, so that the perception of
them may not reach the reprobate. 180 There are two ways in which he deprives them of the light of
his doctrine. Sometimes he states, in a dark manner, what might be more clearly expressed; and
175 “Si est-ce toutesfois qu’elles sont obscures et enveloppees, quand on continue tousiours la metaphore sans rien y entremesler;”
— “yet they are obscure and involved, when the metaphor is constantly pursued, without any thing being intermingled with it.”
176 “En usant de termes communs;” — “by using ordinary terms.”
177 “Voyla comme il y a bien a regarder comment on couche ou on deduit un propos;” — “this shows us the great attention
that is due to the manner in which a discourse is expressed or conveyed.”
178 “De cognoistre les secrets;” — “to know the secrets.”
179 “La parole de Dieu de sa nature est tousiours pleine de lumiere et clairte;” — “the word of God in its own nature is always
full of light and brightness.”
180 “Cependant neantmoins il ne laisse point d’estre vray, que le Seigneur tient ses secrets cachez, a fin que le goust et la fruition
d’iceux ne parviene aux reprouvez;” — “yet, nevertheless, it does not cease to be true, that the Lord keeps its secrets hidden, in
order that the relish and enjoyment of them may not reach the reprobate.”
70
John Calvin