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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
because it is not equally communicated to all. He assigns no cause for it, except the secret purpose
of God; for which, as we shall afterwards see more fully, there is a good reason, though it has been
concealed from us. It is not the only design of a parable to state, in an obscure manner, what God
is not pleased to reveal clearly; but we have said that the parable now under our consideration was
delivered by Christ, in order that the form of an allegory might present a doubtful riddle.
14. And in them is fulfilled the prophecy of Isaiah. He confirms his statement by a prediction
of Isaiah, that it is far from being a new thing, if many persons derive no advantage from the word
of God, which was formerly appointed to the ancient people, for the purpose of inducing greater
blindness. This passage of the Prophet is quoted, in a variety of ways, in the New Testament. Paul
quotes it (Acts 28:26) to charge the Jews with obstinate malice, and says that they were blinded by
the light of the Gospel, because they were bitter and rebellious against God. There he points out
the immediate cause which appeared in the men themselves. But in the Epistle to the Romans (11:7)
he draws the distinction from a deeper and more hidden source; for he tells us, that the remnant
was saved according to the election of grace, and that the rest were blinded, according as it is
written. The contrast must there be observed; for if it is the election of God, and an undeserved
election, which alone saves any remnant of the people, it follows that all others perish by a hidden,
though just, judgment of God. Who are the rest, whom Paul contrasts with the elect remnant, but
those on whom God has not bestowed a special salvation?
Similar reasoning may be applied to the passage in John, (12:38;) for he says that many believed
not, because no man believes, except he to whom God reveals his arm, and immediately adds, that
they could not believe, because it is again written, Blind the heart of this people. Such, too is the
object which Christ has in view, when he ascribes it to the secret purpose of God, that the truth of
the Gospel is not revealed indiscriminately to all, but is exhibited at a distance under obscure forms,
so as to have no other effect than to overspread the minds of the people with grosser darkness. 186
In all cases, I admit, those whom God blinds will be found to deserve this condemnation; but as
the immediate cause is not always obvious in the persons of men, let it be held as a fixed principle,
that God enlightens to salvation, and that by a peculiar gift, those whom He has freely chosen; and
that all the reprobate are deprived of the light of life, whether God withholds his word from them,
or keeps their eyes and ears closed, that they do not hear or see.
Hearing you shall hear. We now perceive the manner in which Christ applies the prediction of
the prophet to the present occasion. He does not quote the prophet’s words, nor was it necessary;
for Christ reckoned it enough to show, that it was no new or uncommon occurrence, if many were
hardened by the word of God. The words of the prophet were,
Go, blind their minds, and harden their hearts, (Isaiah 6:10.)
Matthew ascribes this to the hearers, that they may endure the blame of their own blindness
and hardness; for the one cannot be separated from the other. All who have been given over to a
186 “En sorte que c’estoit tousiours pour esblouir de plus en plus les yeux de l entendement du peuple;” — “so that it was
always to dazzle more and more the eyes of the understanding of the people.”
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John Calvin