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

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
reprobate mind (Romans 1:28) do voluntarily, and from inward malice, blind and harden themselves.
Nor can it be otherwise, wherever the Spirit of God does not reign, by whom the elect alone are
governed. Let us, therefore, attend to this connection, that all whom God does not enlighten with
the Spirit of adoption are men of unsound mind; and that, while they are more and more blinded
by the word of God, the blame rests wholly on themselves, because this blindness is voluntary.
Again, the ministers of the word ought to seek consolation from this passage, if the success of their
labors does not always correspond to their wish. Many are so far from profiting by their instruction,
that they are rendered worse by it. What has befallen them was experienced by a Prophet, 187 to
whom they are not superior. It were, indeed, to be wished, that they should bring all under subjection
to God; and they ought to labor and strive for that end. But let them not wonder if that judgment,
which God anciently displayed through the ministration of the Prophet, is likewise fulfilled at the
present day. At the same time, we ought to be extremely careful, that the fruit of the Gospel be not
lost through our negligence.
Mark 4:12. That seeing, they may see, and not perceive. Here it may suffice to state briefly
what has already been fully explained, that the doctrine is not, strictly speaking, or by itself, or in
its own nature, but by accident, the cause of blindness. When persons of a weak sight come out
into sunshine, their eyes become dimmer than before, and that defect is in no way attributed to the
sun, but to their eyes. In like manner, when the word of God blinds and hardens the reprobate, as
this takes place through their own depravity, it belongs truly and naturally to themselves, but is
accidental, as respects the word.
Lest at any time they should be converted. This clause points out the advantage that is gained
by seeing and understanding It is, that men, having been converted to God, are restored to his favor,
and, being reconciled to him, enjoy prosperity and happiness. The true end for which
God desires that his word should be preached is, to reconcile men to himself by renewing their
minds and hearts. With respect to the reprobate, on the other hand, Isaiah here declares that the
stony hardness remains in them, so that they do not obtain mercy, and that the word fails to produce
its effect upon them, so as to soften their minds to repentance.
Matthew 13:15. Lest I should heal them In the word healing, Matthew, as well as the Prophet,
includes deliverance from every evil; for a people afflicted by the hand of God is metaphorically
compared by them to a sick man. They say that healing is bestowed, 188 when the Lord releases
from punishment. But as this healing depends on the pardon of sins, Mark describes appropriately
and justly its cause and source, lest they should be converted, and their sins should be forgiven
them For whence comes the mitigation of chastisements, but because God has been reconciled to
us, and makes us the objects of his blessing? Sometimes, no doubt, after removing our guilt, he
continues to punish us, either with the view of humbling us the more, or of making us more cautious
for the future. And yet, not only does he show evidences of his favor by restoring us to life and
187 “Il leur advient ce que le Prophete Isaie a experimente;” — “it happens to them what the Prophet Isaiah experienced.”
188 “Ils disent qu’il guarit, et remet en sante;” — “they say that he heals, and restores to health.”
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John Calvin