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         Title: Commentary on Matthew, Mark, Luke - Volume 3
    Creator(s): Calvin, John (1509-1564)
                (Alternative)
                (Translator)
        Rights: Public Domain
    LC Call no: BS491
   LC Subjects:

                The Bible

                Works about the Bible
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   COMMENTARY

   ON A

   HARMONY OF THE EVANGELISTS,

   MATTHEW, MARK, AND LUKE,


   BY JOHN CALVIN



   TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH
   THE AUTHOR'S FRENCH VERSION,

   BY THE REV. WILLIAM PRINGLE



   VOLUME THIRD



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   COMMENTARY

   ON A

   HARMONY OF THE EVANGELISTS
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   MATTHEW 21:10-22; MARK 11:11-24;
   LUKE 19:39-48

   Matthew 21:10-22

   Mark 11:11-24

   Luke 19:39-48

   10. And when he entered into Jerusalem, the whole city was moved,
   saying, Who is this? 11. And the multitudes said, This is Jesus the
   prophet of Nazareth in Galilee. 12. And Jesus entered into the temple
   of God, and drove out all that sold and bought in the temple, and
   overturned the tables of the money-changers, and the seats of those who
   sold doves; 13. And said to them, It is written, My house shall be
   called a house of prayer; but you have made it a den of robbers.
   14. And the blind and lame came to him in the temple, and he cured
   them. 15. When the chief priests and the scribes saw the wonderful
   works which he did, and the children crying in the temple, and saying,
   Hosanna to the Son of David! They were enraged, [1] 16. And said to
   him, Hearest thou what these say? And Jesus saith to them, Yes; and
   have you never read, Out of the mouth [2] of infants and sucklings thou
   hast perfected praise? 17. And, leaving them, he went out of the city
   into Bethany, and lodged there. 18. And in the morning, returning to
   the city, he was hungry. 19. And when he saw a fig tree near the road,
   he came to it, and found nothing on it but leaves only. And he said to
   it, Let no fruit grow on thee henceforth forever; and immediately the
   fig tree withered. 20. And when his disciples saw it, they wondered,
   saying, How quickly is the fig tree withered! 21. And Jesus answering
   said to them, Verily I say to you, If you have faith, and do not doubt,
   not only will you do what has taken place in the fig tree, but also, if
   you shall say to this mountain, Be thou removed, and thrown into the
   sea, it shall be done. 22. And all things, whatsoever you shall ask in
   prayer, believing, [3] you shall receive.

   11. And the Lord entered [4] into Jerusalem, and into the temple; and
   when he had looked around on all things, and it was now evening, he
   went out to Bethany with the twelve. 12. And the next day, when they
   departed from Bethany, he was hungry. 13. And when he saw at a distance
   a fig tree having leaves, he came, if perhaps he would find anything on
   it. [5] And when he came to it, he found nothing but leaves; for it was
   not the season for figs. 14. And Jesus answering said o the fig tree,
   Let no man eat fruit from thee henceforth forever. And his disciples
   heard it. 15. And they come to Jerusalem. And Jesus entered into the
   temple, and began to drive out those who sold and bought in the temple,
   and overturned the tables of the money changers, and the seats of those
   who sold doves; 16. And did not suffer any man to carry a vessel
   through the temple. 17 And taught, saying to them, Is it not written,
   My house shall be called by all nations a house of prayer? But you have
   made it a den of robbers. 18. And the scribes and chief priests heard
   it, and sought how they would put him to death; for they dreaded him,
   because the whole multitude admired his doctrine. 19. And when it was
   evening, he went out of the city. 20. And in the morning, passing by
   the fig tree, they saw that it was dried up from the root. [6] 21. And
   Peter, remembering, saith to him, Rabbi, [7] lo, that fig tree which
   thou cursedst is dried up! 22. And Jesus answering saith to them, Have
   faith in God. 23. Verily I say to you, Whoever shall say to this
   mountain, Be thou removed, and thrown into the sea, and shall not doubt
   in his heart, but shall believe that what he saith shall be, he shall
   have whatever he saith. 24. Therefore I say to you, Whatever you ask,
   praying, believe that you will receive it, and you shall have it.

   39. And some of the Pharisees out of the multitude said to him, Master,
   rebuke thy disciples. 40. To whom he said, I say to you, that if these
   be silent, the stones will cry out. [8] (A little after.) 45. And
   having entered into the temple, he began to drive out those who sold
   and bought in it, 46. Saying to them, It is written, My house is a
   house of prayer; but you have made it a den of robbers. 47. And he
   taught daily in the temple. And the chief priests, and scribes, and
   rulers of the people, sought to put him to death, 48. And did not find
   what to do; for all the people hung upon his lips, while they were
   hearing him.


   There is a difference between Matthew and Mark in their narrative of
   the withering of the fig tree; for Matthew says that it was on the day
   after that Christ made a public appearance as King, while Mark appears
   to throw it back to the following day. [9] But the solution is easy;
   for they agree in this respect, that Christ, on the day after that he
   made his solemn entrance into the city, cursed the tree; only Mark
   states what Matthew had omitted, that the occurrence was observed by
   the disciples on the following day., So then, though Mark has stated
   more distinctly the order of time, he makes no contradiction.

   He appears to differ more openly both from Matthew and from Luke in the
   narrative of chastising the traders; [10] for while both of them
   declare that Christ, as soon as he entered into the city and temple,
   drove out those who sold and bought, Mark simply says that he looked
   around on all things, but has thrown back the driving of them out till
   another day. [11] But I reconcile them in this way, that Mark, not
   having spoken about the purifying of the temple, afterwards inserts it,
   though not in its proper place. He relates that, on the first day,
   Christ came into the temple, and there looked round on all things. [12]
   Now why did he look so earnestly, except for the purpose of correcting
   something that was wrong? For, having been formerly accustomed to pay
   frequent visits to the temple, it was not the novelty of the sight that
   affected him. Now as Mark ought immediately to have added, that those
   who sold and bought in the temple were driven out of it, he says that
   Christ went out of the city; but, having omitted what was worthy of
   being related, he inserts it afterwards.

   But perhaps some will be more inclined to believe that, in this
   narrative also, Mark observed the order of time, which the other two
   Evangelists had disregarded; for though they appear to indicate an
   uninterrupted succession of events, yet as they do not name a
   particular day, there would be no impropriety in dividing what we find
   to be connected in their writings. For my own part, however, I prefer
   the conjecture which I stated first; for it is probable that this
   demonstration of his power was made by Christ in presence of a large
   multitude. But any one who will consider how little care the
   Evangelists bestowed on pointing out dates will not stumble at this
   diversity in the narrative.

   Matthew 21:10. When he entered into Jerusalem. Matthew says that the
   city was moved, in order to inform us that the transaction did not take
   place secretly, or by stealth, but in the presence of all the people,
   and that the priests and scribes were not ignorant of it. Under this
   despicable aspect of the flesh the majesty of the Spirit was apparent;
   for how would they have endured that Christ should be conducted into
   the city, attended by the splendor of royalty, with so great danger to
   themselves, if they had not been seized with astonishment? The
   substance of it therefore is, that Christ's entrance was not made in a
   private manner, and that his enemies abstained from opposing it, not
   because they treated him with contempt, but rather because they were
   restrained by secret fear; for God had struck them with such alarm,
   that they dare not make any attempt. At the same time, the Evangelist
   glances at the careless indifference of the city, and commends the
   piety of those who have just reached it; for when the inhabitants, on
   hearing the noise, inquire, Who is this? it is manifest that they do
   not belong to the number of Christ's followers.

   12. And Jesus entered into the temple. Though Christ frequently
   ascended into the temple, and though this abuse continually met his
   eye, twice only did he stretch out his hand to correct it; once, at the
   commencement of his embassy, [13] and now again, when he was near the
   end of his course. But though disgraceful and ungodly confusion reigned
   throughout, and though the temple, with its sacrifices, was devoted to
   destruction, Christ reckoned it enough to administer twice an open
   reproof of the profanation of it. Accordingly, when he made himself
   known as a Teacher and Prophet sent by God, he took upon himself the
   office of purifying the temple, in order to arouse the Jews, and make
   them more attentive; and this first narrative is given by John only in
   the second chapter of his Gospel. But now, towards the end of his
   course, claiming again for himself the same power, he warns the Jews of
   the pollutions of the temple, and at the same time points out that a
   new restoration is at hand.

   And yet there is no reason to doubt that he declared himself to be both
   King and High Priest, who presided over the temple and the worship of
   God. This ought to be observed, lest any private individual should
   think himself entitled to act in the same manner. That zeal, indeed, by
   which Christ was animated to do this, ought to be held in common by all
   the godly; but lest any one, under the pretense of imitation, should
   rush forward without authority, we ought to see what our calling
   demands, and how far we may proceed according to the commandment of
   God. If the Church of God have contracted any pollutions, all the
   children of God ought to burn with grief; but as God has not put arms
   into the hands of all, let private individuals groan, till God bring
   the remedy. I do acknowledge that they are worse than stupid who are
   not displeased at the pollution of the temple of God, and that it is
   not enough for them to be inwardly distressed, if they do not avoid the
   contagion, and testify with their mouth, whenever an opportunity
   presents itself, that they desire to see a change for the better. But
   let those who do not possess public authority oppose by their tongue,
   which they have at liberty, those vices which they cannot remedy with
   their hands.

   But it is asked, Since Christ saw the temple filled with gross
   superstitions, why did he only correct one that was light, or, at
   least, more tolerable than others? I reply, Christ did not intend to
   restore to the ancient custom all the sacred rites, and did not select
   greater or smaller abuses for correction, but had only this object in
   view, to show by one visible token, that God had committed to him the
   office of purifying the temple, and, at the same time, to point out
   that the worship of God had been corrupted by a disgraceful and
   manifest abuse. Pretexts, indeed, were not wanting for that custom of
   keeping a market, which relieved the people from trouble, that they
   might not have far to go to find sacrifices; and next, that they might
   have at hand those pieces of money which any man might choose to offer.
   Nor was it within the holy place that the money-changers sat, or that
   animals intended for sacrifice were exposed to sale, but only within
   the court, to which the designation of the temple is sometimes applied;
   but as nothing was more at variance with the majesty of the temple,
   than that a market should be erected there for selling goods, or that
   bankers should sit there for matters connected with exchange, this
   profanation was not to be endured. And Christ inveighed against it the
   more sharply, because it was well known that this custom had been
   introduced by the avarice of the priests for the sake of dishonest
   gain. For as one who enters a market well-stocked with various kinds of
   merchandise, though he does not intend to make a purchase, yet, in
   consequence of being attracted by what he sees, changes his mind, so
   the priests spread nets in order to obtain offerings, that they might
   trick every person out of some gain.

   13. It is written. Christ quotes two passages taken out of two
   Prophets; the one from Isaiah 56:7, and the other from Jeremiah 7:11.
   What was written by Isaiah agreed with the circumstances of the time;
   for in that passage is predicted the calling of the Gentiles. Isaiah,
   therefore, promises that God will grant, not only that the temple shall
   recover its original splendor, but likewise that all nations shall flow
   to it, and that the whole world shall agree in true and sincere piety.
   [14] He speaks, no doubt, metaphorically; for the spiritual worship of
   God, which was to exist under the reign of Christ, is shadowed out by
   the prophets under the figures of the law. Certainly this was never
   fulfilled, that all nations went up to Jerusalem to worship God; and
   therefore, when he declares that the temple will be a place of prayer
   for all nations, this mode of expression is equivalent to saying, that
   the nations must be gathered into the Church of God, that with one
   voice they may worship the true God, along with the children of
   Abraham. But since he mentions the temple, so far as it then was the
   visible abode of religion, Christ justly reproaches the Jews with
   having applied it to totally different purposes from those to which it
   had been dedicated. The meaning therefore is: God intended that this
   temple should exist till no as a sign on which all his worshippers
   should fix their eyes; and how base and wicked is it to profane it by
   thus turning it into a market?

   Besides, in the time of Christ, that temple was actually a house of
   prayer; that is, so long as the Law, with its shadows, remained in
   force. But it began to be a house of prayer for all nations, when out
   of it resounded the doctrine of the Gospel, by which the whole world
   was to be united in one common faith. And though shortly afterwards it
   was totally overthrown, yet even in the present day the fulfillment of
   this prophecy is manifest; for, since

   out of Zion, went forth the law,
   (Isaiah 2:2; Micah 4:2,)

   those who wish to pray aright must look to that beginning. I do
   acknowledge that there is no distinction of places, for it is the will
   of the Lord that men should call upon Him everywhere; but as believers,
   who profess to worship the God of Israel, are said to

   speak in the language of Canaan, (Isaiah 19:18,)

   so they are also said to come into the temple, because out of it flowed
   the true religion. It is likewise the fountain of the waters, which,
   enlarged to an astonishing degree within a short period, flow in great
   abundance, and give life to those that drink them, as Ezekiel (Ezekiel
   47:9) mentions, [15] which, going out from the temple, spread, as
   Zechariah (Zechariah 14:8) says, from the rising to the setting sun.
   Though in the present day we make use of temples (or churches) for
   holding the holy assemblies, yet it is for a different reason; for,
   since Christ was manifested, no outward representation of him under
   shadows is held out to us, such as the fathers anciently had under the
   Law.

   It must also be observed, that by the word prayer the prophet expresses
   the whole worship of God; for, though there was at that time a great
   variety and abundance of religious rites, yet God intended briefly to
   show what was the object of all those rites; namely, that they might
   worship him spiritually, as is more clearly expressed in the fiftieth
   psalm, where also God comprehends under prayer all the exercises of
   religion.

   But you have made it a den of robbers. Christ means that the complaint
   of Jeremiah (Jeremiah 7:11) applied equally well to his own time, in
   which the temple was not less corrupted. The prophet directs his
   reproof against hypocrites, who, through confidence in the temple,
   allowed themselves greater liberty in sinning. For, as it was the
   design of God to employ outward symbols, as a sort of rudiments, for
   instructing the Jews in true religion, so they satisfied themselves
   with the empty pretense of the temple, as if it were enough to give
   their attention to outward ceremonies; just as it is customary with
   hypocrites to

   change the truth of God into a lie (Romans 1:25.).

   But the prophet exclaims that God is not bound to the temple, or tied
   to ceremonies, and therefore that they falsely boast of the name of the
   temple, which they had made a den of robbers. For as robbers in their
   dens sin with greater hardihood, because they trust that they will
   escape punishment, so by means of a false covering of godliness
   hypocrites grow more bold, so that they almost hope to deceive God. Now
   as the metaphor of a den includes all corruptions, Christ properly
   applies the passage of the prophet to the present occasion.

   Mark adds, that Christ gave orders that no man should carry a vessel
   through the temple; that is, he did not permit any thing to be seen
   there that was inconsistent with religious services; for by the word
   vessel the Hebrews denote any kind of utensil. In short, Christ took
   away whatever was at variance with the reverence and majesty of the
   temple.

   14. And the blind and lame came to him. That the authority which Christ
   had claimed for himself out of the usual course might not be suspected
   of rashness, he supported it by miracles. He therefore cured the blind
   and lame in the temple, in order to proclaim that the rights and honor
   of Messiah truly belonged to him; for by these marks the prophets
   describe him. Hence we again perceive what I hinted a little ago that
   it is not every one of the people who is called to imitate this action
   of Christ lest he inconsiderately raise himself to the throne of the
   Messiah. We ought indeed to believe that the lame and blind, who were
   cured, were witnesses of the divine power of Christ, as if God, by his
   voice from heaven, approved what had been proclaimed by the multitude.
   [16]

   15. When the chief priests and scribes saw. Luke relates that the
   Pharisees began to grumble, while he was still on the road. [17] It was
   the disciples that were then crying out: the others wished to have them
   silenced. Christ replied, that it was in vain for them to make
   opposition; because God would rather make the stones cry out than
   permit the reign of His Son to be forgotten. It is probable that, as
   the crying out was not diminished, and as even the children now joined
   in it, the scribes and priests were roused to still fiercer
   indignation, and then commenced a new attack on Christ. They appear
   indirectly to reproach him by alleging that he is desirous to obtain
   the praises of children.

   But we must observe whence their displeasure arose. That it was
   connected with ungodly malice and outrageous contempt of God is evident
   from the fact, that his miracles gave them not less uneasiness than the
   shouts of applause. But I now inquire about some more special reason.
   What was it that chiefly vexed them? Now we know how eagerly they
   contended for their authority; for the object to which their zeal
   carried them was, that the tyranny, which they had once claimed, might
   continue to be enjoyed by them; and it was no slight diminution of
   their power, if the people were at liberty to bestow on Christ the
   title of King. Even in trifling matters they wished their decisions to
   be regarded as oracles, [18] so that it might not be permitted to
   approve or reject any thing but according to their pleasure. They
   therefore reckon it to be foolish and unreasonable, that the people
   should confer the title of Messiah on one whom they do not treat with
   any respect. And certainly, if they had done their duty, it would have
   been proper for them to direct the whole people, and to go before them
   as their leaders. For the priests had been appointed, that from their
   lips all might seek the knowledge of the Law, and, in short, that they
   might be the messengers and interpreters of the God of armies, (Malachi
   2:7.) But as they had basely extinguished the light of truth, Christ
   appropriately replies, that they gain nothing by endeavoring to
   suppress the doctrine of salvation, for it will rather break out from
   the stones.

   There is likewise an implied admission; for Christ does not deny that
   it is an unnatural order for the uneducated multitude and children to
   be the first to magnify with their voice the coming of the Messiah, but
   as the truth is wickedly suppressed by those who ought to have been its
   lawful witnesses, it is not wonderful if God raise up others, and -- to
   their shame -- make choice of children. Hence we derive no slight
   consolation; for though wicked men leave no stone unturned for
   concealing the reign of Christ, we learn from this passage that their
   efforts are in vain. They hope that, when some of the multitude, that
   is carrying forward the kingdom of Christ, shall have been put to
   death, and others shall be silenced by fear, they will gain their
   object. But God will disappoint them; for He will sooner give mouths
   and tongues to stones than allow the kingdom of His Son to be without
   witnesses.

   16. And have you never read? The scribes and priests seize on this as
   an opportunity of calumniating Christ, that he allows himself to be
   called a King by children; as it is always the custom of wicked people
   haughtily to despise the mean condition of the disciples of Christ.
   This malicious design Christ checks by a quotation from David, who
   makes even infants to be the heralds of the glory of God. Literally the
   words run,

   Out of the mouth of infants and sucklings thou hast founded strength,
   (Psalm 8:2;)

   by which David means that, though every tongue were silent, [19] God
   needs no other orators to proclaim his power than mere infants, who are
   still hanging on their mothers' breasts. In themselves, no doubt, they
   are silent; but the wonderful providence of God, which shines in them,
   serves the purpose of splendid and powerful eloquence. For he who
   considers with himself how the child is formed in the mother's womb, is
   nourished there for nine months, afterwards comes into the world, and
   finds nourishment provided as soon as it is born, must not only
   acknowledge that God is the Creator of the world, but will be
   altogether carried away into admiration of Him. [20] Thus the sun and
   moon, though they are dumb creatures, are said to have a loud and
   distinct voice for singing the praises of God, (Psalm 19:1, 2.) But
   since the praises of God are heard from the tongue of infants, Christ
   infers from this, that it is not strange if He cause them to be uttered
   by children who have already acquired the use of speech.

   18. And returning in the morning. Between that solemn entrance of
   Christ, of which we have spoken, and the day of the Passover, he had
   passed the night in Bethany; and during the day he appeared in the
   temple for the purpose of teaching. Matthew and Mark relate what
   happened during that interval, that Christ, when coming into the city,
   was hungry, approached a fig-tree, and, having found nothing on it but
   leaves, cursed it; and that the tree, which had been cursed by his
   voice, immediately withered. I take for granted that Christ did not
   pretend hunger, but was actually hungry; for we know that he
   voluntarily became subject to the infirmities of the flesh, though by
   nature he was free and exempt from them.

   But here lies the difficulty. How was he mistaken in seeking fruit on a
   tree that had none; more especially, when the season of fruit had not
   yet arrived? And again, Why was he so fiercely enraged against a
   harmless tree? But there would be no absurdity in saying, that as man,
   he did not know [21] the kind of tree; though it is possible that he
   approached it on purpose, with full knowledge of the result. Certainly
   it was not the fury of passion that led him to curse the tree, (for
   that would not only have been an unjust, but even a childish and
   ridiculous revenge;) but as hunger was troublesome to him according to
   the feeling of the flesh, he determined to overcome it by an opposite
   affection; that is, by a desire to promote the glory of the Father, as
   he elsewhere says,

   My meat is to do the will of my Father, (John 4:34;)

   for at that time he was contending both with fatigue and with hunger. I
   am the more inclined to this conjecture, because hunger gave him an
   opportunity of performing a miracle and of teaching his disciples. So
   when he was pressed by hunger, and there was no food at hand, he finds
   a repast in another way; that is, by promoting the glory of God. He
   intended, however, to present in this tree an outward sign of the end
   which awaits hypocrites, and at the same time to expose the emptiness
   and folly of their ostentation.

   19 Let no fruit grow on thee henceforth. Let us learn from this what is
   the meaning of the word curse, namely, that the tree should be
   condemned to barrenness; as, on the other hand, God blesses, when by
   his voice he bestows fertility. It appears more clearly from Mark, that
   the fig-tree did not instantly wither, or, at least, that it was not
   observed by his disciples, until they saw it next day stripped of
   leaves. Mark, too, attributes to Peter what Matthew attributes equally
   to all the disciples; but as Christ replies in the plural number, it
   may naturally be inferred that one put the question in the name of all.

   21 And Jesus answering. The use of the miracle is still farther
   extended by Christ, in order to excite his disciples to faith and
   confidence. By Mark, the general exhortation is placed first, to have
   faith in God; and then follows the promise, that they would obtain by
   faith whatever they asked from God. To have faith in God means, to
   expect, and to be fully assured of obtaining, from God whatever we
   need. But as faith, if we have any, breaks out immediately into prayer,
   and penetrates into the treasures of the grace of God, which are held
   out to us in the word, in order to enjoy them, so Christ adds prayer to
   faith; for if he had only said that we shall have whatever we wish,
   some would have thought that faith was presumptuous or too careless.
   And therefore Christ shows that those only are believers who, relying
   on his goodness and promises, betake themselves to him with humility.

   This passage is exceedingly adapted to point out the power and nature
   of faith; that it is a certainty, relying on the goodness of God, which
   does not admit of doubt. For Christ does not acknowledge as believers
   any but those who are fully convinced that God is reconciled to them,
   and do not doubt that he will give what they ask. Hence we perceive by
   what a diabolical contrivance the Papists are bewitched, who mingle
   faith with doubt, and even charge us with foolish presumption, if we
   venture to appear before God under the conviction of His fatherly
   regard toward us. But this benefit derived from Christ is that on which
   Paul chiefly dwells, when he says that

   by the faith of him we have boldness
   to approach to God with confidence (Ephesians 3:12).

   This passage shows also that the true test of faith lies in prayer. If
   it be objected, that those prayers are never heard, that mountains
   should be thrown into the sea, the answer is easy. Christ does not give
   a loose rein to the wishes of men, that they should desire any thing at
   their pleasure, when he places prayer after the rule of faith; [22] for
   in this way the Spirit must of necessity hold all our affections by the
   bridle of the word of God, and bring them into obedience. Christ
   demands a firm and undoubting confidence of obtaining an answer; and
   whence does the human mind obtain that confidence but from the word of
   God? We now see then that Christ promises nothing to his disciples,
   unless they keep themselves within the limits of the good pleasure of
   God.

   Luke 19:47. And he taught daily in the temple. Mark and Luke point out,
   first, what was the class of men of which the Church consisted, namely,
   of the despised multitude; and again, what enemies Christ had, namely,
   the priests and scribes, and all the rulers. Now this is a part of the
   folly of the cross, that God, passing by the excellence of the world,
   chooses what is foolish, weak, and despised. Secondly, they relate that
   those worthy guardians of the Church of God sought an occasion of
   putting Christ to death, by which their wicked impiety was discovered;
   for though there had been good grounds for pursuing Christ, yet they
   had no right to proceed to murder after the manner of robbers, or
   secretly to hire assassins. Thirdly, they show that the wicked
   conspiracy of those men was frustrated, because, by the secret purpose
   of God, Christ was appointed to the death of the cross.
     __________________________________________________________________

   [1] ?Ils en furent indignez;? -- ?they were enraged at it.?

   [2] ?Par la bouche;? -- ?by the mouth.?

   [3] ?Ayans foy;? -- ?having faith.?

   [4] ?Ainsi le Seigneur entra;? -- ?thus the Lord entered.?

   [5] ?Il y alla pour veoir s'il y trouveroit quelque chose;? -- ?he went
   to it to see if he would find anything on it.?

   [6] ?Estoit seché jusq'aux racines;? -- ?was withered even to the
   roots.?

   [7] ?Maistre;? -- ?Master.?

   [8] ?Les pierres soudain crieront;? -- ?the stones will suddenly cry
   out.?

   [9] ?Que le jour ensuyvant les disciples prindrent garde à ce qui
   estoit advenu à l'arbre;?-- ?that, on the following day, the disciples
   took notice of what had happened the tree.?

   [10] ?En l'histoire des marchans chassez hors du temple;? -- ?in the
   narrative of the merchants driven out of the temple.?

   [11] ?Et puis il remet à l'autre jour ensuyvant ceste reformation du
   temple;? -- ?and then he throws back to the other following day that
   reformation of the temple.?

   [12] ?Et là regarda tout autour ce qui s'y faisoit;? -- ?and there
   looked all around at what was done in it.?

   [13] ?Quand il commença à exercr son office d'ambassadeur;? -- ?when he
   began to discharge his office as ambassador.?

   [14] ?A la vraye et droiet cognoissanc de Dieu;? -- ?in the true and
   right knowledge of God.?

   [15] ?Et aussi c'est ceste source des quatre fleuves desquels Ezekiel
   (47:2) parle, qui doyvent arrouser les quatre coins du monde;? -- ?and
   this is also the source of the four rivers of which Ezekiel (47:2)
   speaks, which are to water the four quarters of the world.?

   [16] ?Comme si Dieu eust d'enhaut approuvé par sa voix les louanges que
   le peuple avoit proclamees en l'honneur de Christ;? -- ?as if God had
   from on high approved by his voice the praises which the people had
   proclaimed in honor of Christ.?

   [17] ?Christ estant encore en chemin;? -- ?Christ being still on the
   road.?

   [18] ?Pour arrests ou revelations celestes;? -- ?as decisions or
   revelations from heaven.?

   [19] ?Quand toutes bouches seroyent closes, et toutes langues se
   tairoyent;? -- ?though every mouth were closed, and every tongue were
   silent.?

   [20] ?Mais aussi il entrera en une grande admiration de sa puissance et
   sagesse infinie;? -- ?but also will greatly admire His infinite power
   and wisdom.?

   [21] ?Il n'a pas cognu de loin;? -- ?he did not know at a distance.?

   [22] ?Veu qu'il met les prieres apres la regle de foy, et veut qu'elles
   soyent conduites par icelle;? -- ?since he places prayers after the
   rule of faith, and wishes that they should be regulated by it.?
     __________________________________________________________________

   MATTHEW 21:23-27; MARK 11:27-33; LUKE 20:1-8

   Matthew 21:23-27

   Mark 11:27-33

   Luke 20:1-8

   23. And when he was come into the temple, the chief priests and elders
   of the people came to him, saying By what authority doest thou these
   things? and who gave thee that authority? [23] 24. And Jesus answering
   said to them, I also will ask you something, which if you shall tell
   me, I also will tell you by what authority I do these things.
   25. Whence was the baptism of John? From heaven, or from men? But they
   thought within themselves saying, If we shall say, From heaven, he will
   say to us, Why then did you not believe him? 26. But if we shall say,
   From men, we dread the multitude, for they all hold John for a prophet.
   27. And answering Jesus, they said, We do not know. And he saith to
   them, Neither do I tell you by what authority I do these things.

   27. And they come again to Jerusalem; and while he was walking in the
   temple, the chief priests, and scribes, and elders, come to him.
   28. And they say to him, By what authority doest thou these things? and
   who gave thee that authority [24] to do these things? 29. And Jesus
   answering said to them, I will also ask you something, and answer me,
   and I will tell you by what authority I do these things. 30. Whether
   was the baptism of John from heaven or from men? Answer me. 31. And
   they thought within themselves, saying, If we shall say, From heaven,
   he will say, Why then did you not believe him? 32. But if we say, From
   men, they dreaded the people; [25] for all reckoned John that he was
   truly a prophet. 33. And they answering say to Jesus, We do not
   know. And Jesus answering saith to them, Neither will I tell you by
   what authority I do these things.

   1. And it happened on one of those days, while he was teaching the
   people in the temple, and preaching the gospel, the chief priests, and
   scribes, with the elders, came upon him, 2. And spoke to him saying,
   Tell us, by what authority doest thou these things? or who is he that
   gave thee that authority? 3. And Jesus answering said to them, I will
   also ask you something, and answer me. 4. Was the baptism of John from
   heaven, or from men? 5. But they reasoned within themselves, saying, If
   we shall say, From heaven, he will say, Why then did you not believe
   him? 6. But if we shall say, From men, all the people will stone us;
   for they are convinced that John is a prophet. 7. And they answered,
   That they did not know whence it was. 8. And Jesus said to them,
   Neither do I tell you by what authority I do these things.


   Matthew 21:23. By what authority doest thou these things. As the other
   schemes and open attempts to attack Christ had not succeeded, the
   priests and scribes now attempt, by indirect methods, if they may
   possibly cause him to desist from the practice of teaching. They do not
   debate with him as to the doctrine itself, whether it was true or
   not--for already had they often enough attacked him in vain on that
   question--but they raise a dispute as to his calling and commission.
   And, indeed, there were plausible grounds; for since a man ought not,
   of his own accord, to intermeddle either with the honor of priesthood,
   or with the prophetical office, but ought to wait for the calling of
   God, much less would any man be at liberty to claim for himself the
   title of Messiah, unless it were evident that he had been chosen by
   God; for he must have been appointed, not only by the voice of God, but
   likewise by an oath, as it is written, (Psalm 110:4; Hebrews 7:21.)

   But when the divine majesty of Christ had been attested by so many
   miracles, they act maliciously and wickedly in inquiring whence he
   came, as if they had been ignorant of all that he had done. For what
   could be more unreasonable than that., after seeing the hand of God
   openly displayed in curing the lame and blind, they should doubt if he
   were a private individual who had rashly assumed this authority?
   Besides, more than enough of evidence had been already laid before
   them., that Christ was sent from heaven., so that nothing was farther
   from their wish than to approve of the performances of Christ, after
   having learned that God was the Author of them. They therefore insist
   on this., that he is not a lawful minister of God, because he had not
   been chosen by their votes, as if the power had dwelt solely with them.
   But though they had been the lawful guardians of the Church, still it
   was monstrous to rise up against God. We now understand why Christ did
   not make a direct reply to them. It was because they wickedly and
   shamelessly interrogated him about a matter which was well known.

   25 Whence was the baptism of John? Christ interrogates them about the
   baptism of John, not only to show that they were unworthy of any
   authority, because they had despised a holy prophet of God, but also to
   convict them, by their own reply, of having impudently pretended
   ignorance of a matter with which they were well acquainted. For we must
   bear in mind why John was sent, what was his commission, and on what
   subject he most of all insisted. He had been sent as Christ's herald.
   He was not deficient in his duty, and claims nothing more for himself
   than to

   prepare the way of the Lord.
   (Malachi 3:1; Luke 7:27.)

   In short., he had pointed out Christ with the finger, and had declared
   him to be the only Son of God. From what source then do the scribes
   mean that the new authority of Christ should be proved, since it had
   been fully attested by the preaching of John?

   We now see that Christ employed no cunning stratagem in order to
   escape, but fully and perfectly answered the question which had been
   proposed; for it was impossible to acknowledge that John was a servant
   of God, without acknowledging that he was Himself the Lord. He did not
   therefore shelter arrogant men, [26] who without any commission, but
   out of their own hardihood, take upon themselves a public office; nor
   did he countenance, by his example, the art of suppressing the truth,
   as many crafty men falsely plead his authority. I do acknowledge that,
   if wicked men lay snares for us, we ought not always to reply in the
   same way, but ought to be prudently on our guard against their malice,
   yet in such a manner that truth may not be left without a proper
   defense.

   Baptism denotes here not only the sign of washing, but the whole
   ministry of John; for Christ intended to draw out a reply, Was John a
   true and lawful prophet of God, or an impostor? Yet this mode of
   expression contains a useful doctrine, Is the of John from God, or from
   men? For hence we infer, that no doctrine and no sacrament ought to be
   received among the godly, unless it be evident that it has come from
   God; and that men are not at liberty to make any invention of this
   nature. The discourse relates to John, whom our Lord, in another
   passage, raises, by a remarkable commendation, above all the prophets,
   (Luke 7:26, 28.) Yet Christ declares that his baptism ought not to be
   received, unless it had been enjoined by God. What, then, must we say
   of the pretended sacraments, which men of no authority have foolishly
   introduced without any command from God? For Christ plainly declares by
   these words, that the whole government of the Church depends on the
   will of God in such a manner, that men have no right to introduce any
   thing from themselves.

   But they thought within themselves. Here we perceive the impiety of the
   priests. They do not inquire what is true, nor do they put the question
   to their own conscience; [27] and they are so base as to choose rather
   to shuffle than to acknowledge what they know to be true, that their
   tyranny may not be impaired. In this manner, all wicked men, though
   they pretend to be desirous of learning, shut the gate of truth, if
   they feel it to be opposed to their wicked desires. So then Christ does
   not allow those men to go without a reply, but sends them away ashamed
   and confounded, and, by bringing forward the testimony of John,
   sufficiently proves that he is furnished with divine power. [28]
     __________________________________________________________________

   [23] ?Et qui est celuy qui t'a donné ceste authorité?? -- ?And who is
   he that gave thee that authority??

   [24] ?Et qui est celuy qui t'a donné ceste authorité?? -- ?And who is
   he that gave thee that authority??

   [25] ?Nous craignous le peuple;? -- ?we dread the people.?

   [26] ?Ainsi done Christ n'a point voulu yei armer de response des
   glorieux et outrecuidez;? -- ?so then Christ did not intend here to
   arm, by his reply, haughty and presumptuous men.?

   [27] ?Et n'examinent point la chose selon leur conscience;?--? and do
   not examine the thing according to their conscience.?

   [28] ?Qu'il est muni et authorizé d'une puissance divine;? -- ?that he
   is furnished and authorized by a divine power.?
     __________________________________________________________________

   MATTHEW 21:28-32

   Matthew 21:28-32

   28. But what think you? [29] A man had two sons, and, coming to the
   first, he said, Son, go work today in my vineyard. 29. And he answering
   said, I will not; [30] but afterwards he repented, and went. 30. And
   coming to the other, he spoke in the same manner. But he answering
   said, I [go,] Sir, and went not. 31. Which of the two did what his
   father wished? [31] And they say to him, The first. Jesus saith to
   them, Verily I say to you, That the publicans and the harlots will go
   before you into the kingdom of God. 32. For John came to you by the way
   of righteousness, and you did not believe him; but the publicans and
   the harlots believed him. And you, when you had seen it, were not moved
   by repentance [32] to believe in him.


   This conclusion shows what is the object of the parable, when Christ
   prefers to the scribes and priests those who were generally accounted
   infamous and held in detestation; for he unmasks those hypocrites, [33]
   that they may no longer boast of being the ministers of God, or hold
   out a pretended zeal for godliness. Though their ambition, and pride,
   and cruelty, and avarice, were known to all, yet they wished to be
   reckoned quite different persons. And when, but a little ago, they
   attacked Christ, they falsely alleged that they were anxious about the
   order of the Church, as if they were its faithful and honest guardians.
   Since they attempt to practice such gross imposition on God and men,
   Christ rebukes their impudence by showing that they were at the
   greatest possible distance from what they boasted, and were so far from
   deserving that elevation with which they flattered themselves, that
   they ranked below the publicans and the harlots For as to the
   profession which they made of being eminent in observing the worship of
   God, and of being zealots of the Law, Christ tells them that it is
   quite as if a son were, in words, to promise obedience to his father,
   but afterwards to deceive him. [34] So far as regards the publicans and
   the harlots, he does not excuse their vices, but compares their
   dissolute life to the obstinacy of a rebellious and debauched son, who
   at first throws off his father's authority; but shows that they are
   greatly preferable to the scribes and Pharisees in this respect, that
   they do not continue to the end in their vices, but, on the contrary,
   submit gently and obediently to the yoke which they had fiercely
   rejected. We now perceive the design of Christ. Not only does he
   reproach the priests and scribes with obstinately opposing God, and not
   repenting, though so frequently admonished, but he strips them of the
   honor of which they were unworthy, because their ungodliness was worse
   than the lasciviousness of the harlots.

   30. I, Sir. [35] This phrase is borrowed from the Hebrew language; for,
   when the Hebrews wish to offer their services, and to declare that they
   are ready to obey, they speak in this manner, ?Here I am, Sir,? It is a
   laudable virtue in itself, as soon as God has spoken, to yield to Him
   ready and cheerful obedience; and Christ does not here give the
   commendation to slowness. But as both are improper--to delay before
   doing your duty, and to promise what you do not perform--Christ shows
   that this hypocrisy is less to be endured than the fierceness which, in
   process of time, is subdued.

   32. For John came. As John was a faithful servant of God, whatever he
   taught Christ ascribes to God himself. It might have been more fully
   expressed thus: God came pointing out the way of righteousness by the
   mouth of John; but as John spoke in the name of God, and not as a
   private individual, he is most properly named instead of God. Now this
   passage gives no small authority to the preaching of the word, when
   those persons are said to have been disobedient and rebellious against
   God, who despised the pious and holy warnings of a teacher whom tie had
   sent.

   There are some who give a more ingenious exposition of the word
   righteousness, and I allow them to enjoy their own opinion; but, for my
   own part, I think that it means nothing more than that John's doctrine
   was pure and right; as if Christ had said, that they had no good reason
   for rejecting him. When he says that the publicans believed, he does
   not mean that they assented in words, but that they sincerely embraced
   what they had heard. Hence we infer, that faith does not consist solely
   in a person's giving his assent to true doctrine, but that it embraces
   something greater and loftier, that the hearer, renouncing himself,
   devotes his life wholly to God. By saying that they were not moved even
   by such an example, he presents an aggravated view of their malice; for
   it was an evidence of the lowest depravity, not even to follow the
   harlots and the publicans. [36]
     __________________________________________________________________

   [29] ?Mais que vous en semble?? -- ?But what think you of it??

   [30] ?Je n'y veux point aller;? -- ?I will not go to it.?

   [31] ?Lequel des deux feit la volonté du pere?? -- ?Which of the two
   did the will of the father??

   [32] ?Vous n'avez point eu de repentance apres;? -- ?you had not
   repentance afterwards.?

   [33] ?Car il oste a ces hypocritesssss le masque duquel ils se
   couvroyent;? -- ?for he takes away from those hypocrites the mask with
   which they covered themselves.? ?Et puis qu'il l'abusast, it n'en feist
   rien;? -- ?and afterwards deceived him, and did nothing of it.?

   [34] "Et puis qu'il l'abusast, et n'en feist rein;" -- "and afterwards
   deceived him, and did nothing of it."

   [35] ?Seigneur, j'y vay;? -- ?Sir, I go to it.?

   [36] ?Car c'a este un signe de gens du tout depravez et desesperez, de
   ne suyvre point, à tout le moins quand les peugers et les paillardes
   leur monstrent le chemin;? -- ?For it was a mark of people altogether
   depraved and desperate, not to follow, at the very least, when the
   publicans and the harlots point out to them the road.?
     __________________________________________________________________

   MATTHEW 21:33-46; MARK 12:1-12; LUKE 20:9-19

   Matthew 21:33-46

   Mark 21:1-12

   Luke 20:9-19

   33. Hear another parable: There was a certain householder, who planted
   a vineyard, and surrounded it by a ditch, and dug a wine-press in it,
   and built a tower, and let it to husbandmen, and went abroad, 34. And
   when the season of the fruits drew near, he sent his servants to the
   husbandmen, that they might receive its fruits. 35. And the husbandmen,
   having seized his servants, wounded one, killed another, and stoned
   another. 36. Again, he sent other servants more numerous [37] than the
   first, and they did to them in the same manner. 37. And last of all he
   sent to them his son, saying, They will reverence my son. 38. And when
   the husbandmen saw his son, they said within themselves, This is the
   heir: come, let us kill him, and seize on his inheritance. 39. And they
   caught him, and cast him out of the vineyard, and killed him. 40. When
   therefore the proprietor of the vineyard shall come, what will he do to
   those husbandmen? 41. They say to him, Since they are wicked, he will
   miserably destroy them, and will let his vineyard to other husbandmen,
   who will render to him the fruit in its seasons. 42. Jesus saith to
   them, Have you never read in the Scriptures, The stone which the
   builders rejected is made the head of the corner; [38] this is done by
   the Lord, and is wonderful in our eyes? [39] 43. Therefore I say to
   you, The kingdom of God shall be taken from you, and shall be given to
   a nation yielding its fruits. 44. And whosoever shall fall on this
   stone shall be bruised, but on whomsoever it shall fall, it will crush
   him. 45. And when the chief priests and Pharisees heard his parables,
   they knew that he spoke of them. 46. And though they sought to take
   him, they dreaded the multitudes, because they reckoned him a prophet.

   1. And he began to speak to them by parables: A man planted a vineyard,
   and surrounded it by a hedge, and dug a ditch, [40] and built a tower,
   and let it to husbandmen and went abroad. 2. And at the proper season
   he sent a servant, to the husbandmen to receive from the husbandmen of
   the fruit of the vineyard. 3. But they seized him, and beat him, and
   sent him away empty. 4. And again he sent to them another servant; and
   they threw stones at him, and bruised his head, and sent him away
   disgraced. 5. And again he sent another, and him they killed, and many
   others, beating some and killing some. 6. And while he had yet one son,
   [41] his well-beloved, he sent him also last to them, saying, They will
   reverence my son. 7. But the husbandmen said within themselves, This is
   the heir: come, let us kill him, and the inheritance shall be ours.
   8. And they seized him, and killed him, and cast him out of the
   vineyard. 9. What then will the proprietor of the vineyard do? He will
   come and destroy the husbandmen, and give the vineyard to others.
   10. And have you not read the Scripture, The stone which the builders
   rejected is made the head of the corner; 11. This is done by the Lord,
   and is wonderful in our eyes? [42] 12. And they sought to take him, and
   dreaded the multitude; for they knew that he had spoken the parable
   against them: and they left him, and went away.

   9. And he began to speak to the people this parable: A certain man
   planted a vineyard, and let it to husbandmen, and went abroad for a
   long time. 10. And at the proper season he sent a servant to the
   husbandmen, that they might give him of the fruit of the vineyard; and
   they beat him, and sent him away empty. 11. And again he sent yet
   another servant; and him also they wounded, and drove out. 13. And the
   proprietor of the vineyard said, What shall I do? I will send my
   well-beloved son; perhaps they will reverence him when they see him.
   14. But when the husbandmen saw him, they thought within themselves,
   saying, This is the heir: come, let us kill him, that the inheritance
   may be ours. 15. And they cast him out of the vineyard, and slew
   him. What then shall the proprietor of the vineyard do to them? 16. He
   will come and destroy those husbandmen, and give the vineyard to
   others. And when they heard this, they said, God forbid. 17. And he
   looked at them, and said, What then is this that is written, The stone
   which the builders rejected is made the head of the corner? 18. Every
   one that shall fall on this stone will be bruised; but on whomsoever it
   shall fall, it will crush him. 19. And the chief priests and scribes
   sought at that hour to lay hands on him; (and they dreaded the people;)
   for they knew that he had spoken this parable against them.


   Matthew 21:33. Hear another parable. The words of Luke are somewhat
   different; for he says that Christ spoke to the people, while here the
   discourse is addressed to the priests and scribes. But the solution is
   easy; for, though Christ spoke against them, he exposed their baseness
   in the presence of all the people. Mark says that Christ began to speak
   by parables, but leaves out what was first in order, as also in other
   passages he gives only a part of the whole. The substance of this
   parable is, that it is no new thing, if the priests and the other
   rulers of the Church wickedly endeavor to defraud God of his right; for
   long ago they practiced the same kind of robbery towards the prophets,
   and now they are ready to slay his Son; but they will not go
   unpunished, for God will arise to defend his right. The object is
   two-fold; first, to reproach the priests with base and wicked
   ingratitude; and, secondly, to remove the offense which would be
   occasioned by his approaching death. For, by means of a false title,
   they had gained such influence over simple persons and the ignorant
   multitude, that the religion of the Jews depended on their will and
   decision. Christ therefore forewarns the weak, and shows that, as so
   many prophets, one after another, had formerly been slain by the
   priests, no one ought to be distressed, if a similar instance were
   exhibited in his own person. But let us now examine it in detail.

   A man planted a vineyard. This comparison frequently occurs in
   Scripture. With respect to the present passage, Christ only means that,
   while God appoints pastors over his Church, he does not convey his
   right to others, but acts in the same manner as if a proprietor were to
   let a vineyard or field to a husbandman, who would labor in the
   cultivation of it, and make an annual return. As he complains by Isaiah
   (5:4) and Jeremiah, (2:21,) that he had received no fruit from the vine
   on the cultivation of which he had bestowed so much labor and expense;
   so in this passage he accuses the vine-dressers themselves, who, like
   base swindlers, appropriate to themselves the produce of the vineyard.
   Christ says that the vineyard was well furnished, and in excellent
   condition, when the husbandmen received it from the hands of the
   proprietor. By this statement he presents no slight aggravation of
   their crime; for the more generously he had acted toward them, the more
   detestable was their ingratitude. Paul employs the same argument, when
   he wishes to exhort pastors to be diligent in the discharge of their
   duty, that they are stewards, chosen to govern the house of God, which
   is the

   pillar and round of truth, (1 Timothy 3:16.)

   And properly; for the more honorable and illustrious their condition
   is, they lie under so much the deeper obligations to God, not to be
   indolent in their work. So much the more detestable (as we have already
   said) is the baseness of those who pour contempt on the great kindness
   of God, and on the great honor which they have already received from
   Him.

   God planted a vineyard, [43] when, remembering his gratuitous adoption,
   he brought the people out of Egypt, separated them anew to be his
   inheritance, and called them to the hope of eternal salvation,
   promising to be their God and Father; for this is the planting of which
   Isaiah speaks, (60:21; 61:3.) By the wine-press and the tower are meant
   the aids which were added for strengthening the faith of the people in
   the doctrine of the Law, such as, sacrifices and other ritual
   observances; for God, like a careful and provident head of a family,
   has left no means untried for granting to his Church all necessary
   protection.

   And let it to husbandmen. God might indeed of himself, without the
   agency of men, preserve his Church in good order; but he takes men for
   his ministers, and makes use of their hands. Thus, of old, he appointed
   priests to be, as it were, cultivators of the vineyard. But the wonder
   is, that Christ compares the prophets to servants, who are sent, after
   the vintage, to demand the fruit; [44] for we know that they too were
   vine-dressers, and that they held a charge in common with the priests.
   I reply, it was not necessary for Christ to be careful or exact in
   describing the resemblance or contrariety between those two orders. The
   priests were certainly appointed at first on the condition of
   thoroughly cultivating the Church by sound doctrine; but as they
   neglected the work assigned them, either through carelessness or
   ignorance, the prophets were sent as an extraordinary supply, to clear
   the vine from weeds, to lop off the superfluous wood, and in other ways
   to make up for the neglect of the priests; and, at the same time,
   severely to reprove the people, to raise up decayed piety, to awaken
   drowsy souls, and to bring back the worship of God and a new life. And
   what else was this than to demand the revenue which was due to God from
   his vineyard? All this Christ applies justly and truly to his purpose;
   for the regular and permanent government of his Church was not in the
   hands of the prophets, but was always held by the priests; just as if
   lazy husbandman, while he neglected cultivation, claimed the place to
   which he had been once appointed, under the plea of possession.

   35. And wounded one, and killed another. Here Mark andLuke differ a
   little from Matthew; for while Matthew mentions many servants, all of
   whom were ill-treated and insulted, and says that afterwards other
   servants were sent more numerous than the first, Mark and Luke mention
   but one at a time, as if the servants had been sent, not two or three
   together, but one after another. But though all the three Evangelists
   have the same object in view, namely, to show that the Jews will dare
   to act towards the Son in the same manner as they have repeatedly done
   towards the prophets, Matthew explains the matter more at large,
   namely, that God, by sending a multitude of prophets, contended with
   the malice of the priests. [45] Hence it appears how obstinate their
   malice was, for the correction of which no remedies were of any avail.
   [46]

   37. They will reverence my son. Strictly speaking, indeed, this thought
   does not apply to God; for He knew what would happen, and was not
   deceived by the expectation of a more agreeable result; but it is
   customary, [47] especially in parables, to ascribe to Him human
   feelings. And yet this was not added without reason; for Christ
   intended to represent, as in a mirror, how deplorable their impiety
   was, of which it was too certain a proof, that they rose in diabolical
   rage against the Son of God, who had come to bring them back to a sound
   mind. [48] As they had formerly, as far as lay in their power, driven
   God from his inheritance by the cruel murder of the prophets, so it was
   the crowning point of all their crimes to slay the Son, that they might
   reign, as in a house which wanted an heir. Certainly the chief reason
   why the priests raged against Christ was, that, they might not lose
   their tyranny, which might be said to be their prey; [49] for he it is
   by whom God chooses to govern, and to whom He has given all authority.

   The Evangelists differ also a little in the conclusion. For Matthew
   relates that he drew from them the confession, by which they condemned
   themselves; while Mark says simply that Christ declared what punishment
   must await servants so unprincipled and wicked. Luke differs, at first
   sight, more openly, by saying that they turned away with horror from
   the punishment which Christ had threatened. But if we examine the
   meaning more closely, there is no contradiction; for, in regard to the
   punishment which such servants deserved, there can be no doubt that
   they agreed with Christ, but when they perceived that both the crime
   and the punishment were made to apply to themselves, they deprecated
   that application.

   42. Have you never read in the Scriptures? We must remember what we
   said a little before, that, as the priests and scribes kept the people
   devoted to them, it was a principle current among them, that they alone
   were competent to judge and decide as to the future redemption, so that
   no one ought to be received as Messiah, unless he were approved and
   sanctioned by their voice. They therefore maintain that what Christ had
   said is impossible, that they would slay the son and heir of the
   proprietor of the vineyard. But Christ confirms his statement by the
   testimony of Scripture, and the interrogation is emphatic, as if he had
   said, ?You reckon it highly absurd to say that it is possible for the
   vine dressers to conspire wickedly against the Son of God. But what
   then? Did the Scripture (Psalm 118:22) foretell that he would be
   received with joy, and favor, and applause; or did it not, on the
   contrary, foretell that the rulers themselves would oppose him??

   The passage which he quotes is taken from the same psalm from which had
   been taken that joyful exclamation, [50] Save, [51] O Lord. Blessed is
   he that cometh in the name of the Lord. That it is a prediction of the
   reign of the Messiah is evident from this consideration, that David was
   appointed by God to be king, on the condition that his throne would
   remain forever, so long as the sun and moon would shine in heaven, and
   that, when decayed, it would again be restored by the favor of God to
   its former prosperity. Since, therefore, that psalm contains a
   description of the reign of David, there is also added the perpetuity
   of it, on which the restoration depends. If the discourse had related
   to any temporal reign, Christ would have acted improperly in applying
   it to himself. But we must also observe what sort of reign God raised
   up in the person of David. It was that which He would establish in the
   true Messiah to the end of the world; for that ancient anointing was
   but a shadow. Hence we infer that what was done in the person of David
   was a prelude and figure of Christ.

   Let us now return to the words of the psalm. The scribes and priests
   reckoned it incredible that Christ should be rejected [52] by the
   rulers of the Church. But he proves from the psalm, that he would be
   placed on his throne by the wonderful power of God, contrary to the
   will of men, and that this had already been shadowed out in David,
   whom, though rejected by the nobles, God took to give an instance and
   proof of what he would at length do in his Christ. The prophet takes
   the metaphor from buildings; for, since the Church is God's sanctuary,
   Christ, on whom it is founded, is justly called the corner stone; that
   is, the stone which supports the whole weight of the building. If one
   were to examine minutely every thing that relates to Christ, the
   comparison would not apply in every part; but it is perfectly
   appropriate, for on him the salvation of the Church rests, and by him
   its condition is preserved. And therefore the other prophets followed
   the same form of expression, particularly Isaiah and Daniel. But Isaiah
   makes the closest allusion to this passage, when he represents God as
   thus speaking,

   Lo, I lay in Zion a foundation-stone, a precious and elect stone,
   against which both houses of Israel shall stumble!
   (Isaiah 28:16.)

   The same mode of expression frequently occurs in the New Testament.

   The amount of it therefore is, that the kingdom of God will be founded
   on a stone, which the builders themselves will reject as unsuitable and
   useless; and the meaning is, that the Messiah, who is the foundation of
   the safety of the Church, will not be chosen by the ordinary suffrages
   of men, but that, when God shall miraculously raise him up by a secret
   and unknown power, the rulers, to whom has been committed the care of
   the building, will oppose and persecute him. There are two things here
   which we ought to consider. First, that we may not be perplexed by the
   wicked attempts of men, who rise up to hinder the reign of Christ, God
   has warned us beforehand that this will happen. Secondly, whatever may
   be the contrivances of men, God has at the same time declared, that in
   setting up the kingdom of Christ, His power will be victorious. Both
   ought to be carefully observed by us. It appears to be monstrous that
   the Author of salvation should be rejected, not by strangers, but by
   those who belonged to his own household, -- not by the ignorant
   multitude, but by the rulers themselves, who hold the government of the
   Church. Against such strange madness of men our faith ought to be
   fortified, that it may not give way through the novelty of the
   occurrence. We now perceive how useful that prediction is, which
   relieves godly minds from the terror that would otherwise be produced
   by the mournful spectacle. For nothing is more unreasonable than that
   the members should rise up against the head, the vine-dressers against
   the proprietor, the counselors against their king, and that the
   builders should reject the foundation of the building.

   That stone is made the head of the corner. Still more emphatic is this
   clause, in which God declares that the wicked, by rejecting Christ,
   will avail nothing, but that his rank will remain unimpaired. The
   design of it is, that believers, relying on that promise, may safely
   look down with contempt and derision on the wicked pride of men; for
   when they have made all their contrivances, Christ will still, ill
   opposition to their wishes, retain the place which the Father has
   appointed to him. How fiercely soever he may be assailed by those who
   appear to possess honor and dignity, he will nevertheless remain in his
   own rank, and will abate nothing on account of their wicked contempt.
   In short, the authority of God will prevail, that he may be the elect
   and precious stone, which supports the Church of God, his kingdom and
   temple. The stone is said to be made the head of the corner, not that
   he is only a part of the building, (since it is evident from other
   passages that the Church is entirely founded on Him alone,) but the
   prophet merely intended to state that he will be the chief support of
   the building. Some go into ingenious arguments about the word corner,
   that Christ is placed in the corner, because he unites two separate
   walls, the Gentiles and Jews. But in my opinion, David meant nothing
   more than that the corner-stone supports the chief weight of the
   building.

   It may now be asked, How does the Spirit call those men builders, who
   are so strongly bent on the ruin and destruction of the temple of God?
   For Paul boasts of having been an honest builder, because he founded
   the Church on Christ alone, (1 Corinthians 3:10, 11.) The answer is
   easy. Though they are unfaithful in the execution of the office
   committed to them, yet he gives them this title with respect to their
   calling. Thus the name prophet is often given to deceivers, and those
   who devour the flock like wolves are called pastors. And so far is this
   from conferring honor on them, that it renders them detestable, when
   they utterly overthrow the temple of God, which they were appointed to
   build. Hence we draw a useful warning, that the lawful calling does not
   prevent those who ought to have been the ministers of Christ from being
   sometimes his base and wicked enemies. The legal priesthood had
   certainly been appointed by God, and the Lord had bestowed on the
   Levites permission to govern the Church. Did they therefore discharge
   their office faithfully? or ought the godly to have obeyed them by
   renouncing Christ?

   Let the Pope now go with his mitered bishops, and let them boast that
   they ought to be believed in all things, because they occupy the place
   of pastors. Even granting that they were lawfully called to the
   government of the Church, yet they have no right to claim any thing
   more than to hold the title of prelates of the Church. But even the
   title of calling does not belong to them; for, in order to raise them
   to that tyranny, it would be necessary that the whole order of the
   Church should be overturned. And even though they might justly claim
   ordinary jurisdiction, yet, if they overturn the sacred house of God,
   it is only in name that they must be reckoned builders. Nor does it
   always happen that Christ is rejected by those who are entrusted with
   the government of the Church; for not only were there many godly
   priests under the Law, but also, under the reign of Christ, there are
   some pastors who labor diligently and honestly in building the Church;
   but as it was necessary that this prediction should be fulfilled, that
   the builders should reject the stone, wisdom must be exercised in
   distinguishing between them. And the Holy Spirit has expressly warned
   us, that none may be mistaken as to an empty title or the dignity of
   calling.

   This has been done by the Lord, As it is a matter too far removed from
   the ordinary judgment of men, that the pastors of the Church should
   themselves reject the Son of God from being their Prince, the prophet
   refers it to the secret purpose of God, which, though we cannot
   comprehend it by our senses, we ought to contemplate and admire. Let us
   therefore understand, that this cuts short every question, and that
   every man is expressly forbidden to judge and measure the nature of
   Christ's kingdom by the reason of the flesh; for what folly is it to
   wish to subject to the capacity of our mind a miracle which the prophet
   exhorts us to adore? Will you then receive nothing but what appears to
   yourself to be probable, in reference to the kingdom of Christ, the
   commencement of which the Holy Spirit declares to be a mystery worthy
   of the highest admiration, because it is concealed from the eyes of
   men? So then, whenever the question relates to the origin, restoration,
   condition, and the whole safety of the Church, we must not consult our
   senses, [53] but must honor the power of God by admiring his hidden
   work. [54] There is also an implied contrast between God and men; for
   not only are we commanded to embrace the wonderful method of governing
   the Church, because it is the work of God, but we are likewise
   withdrawn from a foolish reverence for men, which frequently obscures
   the glow of God; as if the prophet had said, that however magnificent
   may be the titles which men bear, it is wicked in any man to oppose
   them to God.

   This furnishes a refutation of the diabolical wickedness of the
   Papists, who do not scruple to prefer to the word of God a decision of
   their pretended Church. For on what does the authority of the word of
   God depend, according to them, but on the opinion of men, so that no
   more power is left to God than what the Church is pleased to allow him?
   Far otherwise does the Spirit instruct us by this passage namely, that
   as soon as the majesty of God [55] appears, the whole world ought to be
   silent.

   43. Therefore I say to you. Hitherto Christ directed his discourse to
   rulers and governors, but in presence of the people. Now, however, he
   addresses in the same manner the people themselves, and not without
   reason, for they had been the companions and assistants of the priests
   and scribes in hindering the grace of God. It was from the priests, no
   doubt, that the evil arose, but the people had already deserved, on
   account of their sins, to have such corrupt and degenerate pastors.
   Besides, the whole body was infected, as it were, by a similar malice
   to resist God. This is the reason why Christ denounces against all
   indiscriminately the dreadful vengeance of God; for as the priests were
   inflated with the desire of holding the highest power, so the rest of
   the people gloried on the ground of having been adopted. Christ now
   declares that God was not bound to them, and, therefore, that he will
   convey to another the honor of which they rendered themselves unworthy.
   And this, no doubt, was once spoken to them, but was written for the
   sake of all of us, that, if God choose us to be His people, we may not
   grow wanton through a vain and wicked confidence in the flesh, but may
   endeavor, on our part, to perform the duties which he enjoins on his
   children;

   for if he spared not the natural branches, (Romans 11:21,)

   what will he do with those which were engrafted? The Jews thought that
   the kingdom of God dwelt among them by hereditary right, and therefore
   they adhered obstinately to their vices. We have unexpectedly come into
   their room contrary to nature, and therefore much less is the kingdom
   of God bound to us, if it be not rooted in true godliness.

   Now as our minds ought to be struck with terror by the threatening of
   Christ, that those who have profaned the kingdom of God will be
   deprived of it, so the perpetuity of that kingdom, which is here
   described, may afford comfort to all the godly. For by these words
   Christ assures us that, though the ungodly destroyed the worship of God
   among themselves, they would never cause the name of Christ to be
   abolished, or true religion to perish; for God, in whose hand are all
   the ends of the earth, will find elsewhere a dwelling and habitation
   for his kingdom. We ought also to learn from this passage, that the
   Gospel is not preached in order that it may lie barren and inoperative,
   but that it may yield fruit.

   44. And he who shall fall on this stone. Christ confirms more fully the
   former statement, that he suffers no loss or diminution when he is
   rejected by the wicked, because, though their obstinacy were like a
   stone or like iron, yet by his own hardness he will break them, and
   therefore he will be the more highly glorified in their destruction. He
   perceived in the Jews an astonishing obstinacy, and therefore it was
   necessary that this kind of punishment should be described to them in
   an alarming manner, that they might not flatter themselves, while they
   thus dashed against him. This doctrine partly instructs us to give
   ourselves up gently, with a mild and tractable heart, to the dominion
   of Christ, and partly fortifies us against the obstinacy and furious
   attacks of the wicked, for whom there awaits a dreadful end.

   Those persons are said to fall upon Christ, who rush forward to destroy
   him; not that they occupy a more elevated position than he does, but
   because their madness carries them so far, that they endeavor to attack
   Christ as if he were below them. But Christ tells them that all that
   they will gain by it is, that by the very conflict they will be broken.
   But when they have thus proudly exalted themselves, he tells them that
   another thing will happen, which is, that they will be bruised under
   the stone, against which they so insolently dashed themselves.

   45. They knew that he spoke of them. The Evangelists show how little
   success Christ had, that we may not wonder if the doctrine of the
   Gospel does not bring all men, in the present day, to yield obedience
   to God. Let us also learn that it is impossible but that the rage of
   ungodly men will be more and more inflamed by threatenings; for as God
   seals his word on our hearts, so also it is a hot iron to wound bad
   consciences, in consequence of which their ungodliness is the more
   inflamed. We ought therefore to pray that he would subdue us to
   voluntary fear, lest the mere knowledge of his vengeance should
   exasperate us the more. When they are restrained solely by the dread of
   the people from laying their hands on Christ, let us learn that God had
   laid a bridle on them; from which also arises a very delightful
   consolation to believers, when they learn that God protects them, and
   constantly enables them to escape from the jaws of death.
     __________________________________________________________________

   [37] ?En plus grand nombre;? -- ?in greater number.?

   [38] ?Est mise au principal lieu du com;? -- ?is put in the chief place
   of the corner.?

   [39] ?Devant nos yeux;? -- ?before our eyes.?

   [40] ?Et y fouyt une fosse pour les esgouts d'un pressoir;? -- ?and dug
   in it a ditch for the cistern of a wine press.?

   [41] ?Or voyant qu'il avoit encore un fils;? -- ?But perceiving that he
   had still one son.?

   [42] ?Devant nos yeux;? -- ?before our eyes.?

   [43] ?Son vigne;? -- ?His vineyard.?

   [44] ?Le fruit de la vigne;? -- ?the fruit of the vine.?

   [45] ?Que Dieu ne s'est point lassé pour la cruauté des sacrificateurs,
   d'envoyer des prophetes; mais les suscitant comme par troupes, a
   combatu contre leur malice;? -- ?That God did not, on account of the
   cruelty of the priests, fail to send prophets; but raising them up --
   as it were -- in troops, fought against their malice.?

   [46] ?Veu que tous les mayens et remedes que Dieu y a employez n'ont
   rien servi;? -- ?since all the means and remedies which God employed
   for it were of no avail.?

   [47] ?C'est la coustume de l'Escriture;? -- ?it is the custom of
   Scripture.?

   [48] ?Qui estoit venu pour les retirer de leurs meschantes façons de
   faire;? -- ?who had come to withdraw them from their wicked courses of
   life.?

   [49] ?Pource qu'ils avoyent peur de perdre la proye; c'est a dire, de
   dimineur quelque chose de leur tyrannie;? -- ?because they were afraid
   of losing the prey; that is to say, of diminishing something of their
   tyranny.?

   [50] ?Ceste priere de louange;? -- ?that prayer of praise.?

   [51] Our author alludes to the word Hosanna, (hosanna) which he had
   explained (Harmony, [2]vol. 2, p. 452) to be formed, by a slight
   alteration of the sound, from a Hebrew phrase used in the 118 Psalm,
   Hoshiana (hvsy n',) Save now, we beseech thee. -- Ed.

   [52] ?Ne pouvoient croire que Christ peust estre rejetté;? -- ?could
   not believe that Christ could be rejected.?

   [53] ?Qu'il nous souviene de ne nous arrester point a ce que nos sens
   pervent comprende;? -- ?let us remember not to stop at what our senses
   can comprehend.?

   [54] ?Son oeuvre incomprehensible;? -- ?his incomprehensible work.?

   [55] ?La majesté du Fils de Dieu;? -- ?the majesty of the Son of God.?
     __________________________________________________________________

   MATTHEW 22:15-22; MARK 12:13-17;
   LUKE 20:20-26

   Matthew 22:15-22

   Mark 12:13-17

   Luke 20:20-26

   15. Then the Pharisees went away, and took counsel how they might
   entrap him in his words. 16. And they send to him their disciples, with
   the Herodians, saying, Master, we know that thou art true, and teachest
   the way of God in truth, and carest not for any man; for thou regardest
   not the person of men. 17. Tell us then, What thinkest thou? Is it
   lawful to give tribute to Caesar or not? 18. But Jesus, perceiving
   their wickedness, saith, Why do you tempt me, hypocrites? 19. Show me
   the tribute money. And they presented to him a denarius. 20. And he
   saith to them, Whose is this image and inscription? 21. They say to
   him, Caesar's. Then said he to them, Render therefore to Caesar the
   things which are Caesar's, and to God the things which are God's.
   22. And having heard these things, they wondered, and left him, and
   went away.

   13. And they send to him certain Pharisees and Herodians, to entrap him
   in his words 14. And they, when they came, said to him, Master, we know
   that thou art true, and carest not for any man; for thou regardest not
   the person of men, but teachest the way of God in truth. Is it lawful
   to give tribute to Caesar, or not? Shall we give, or shall we not give?
   15. But he, knowing their hypocrisy, said to them, Why do you tempt me?
   Bring me a denarius, that I may see it. 16. And they brought it; and he
   saith to them, Whose is this image and inscription? And they said to
   him, Caesars. 17. And Jesus answering said to them, Render to Caesar
   those things which are Caesar's, and to God those things which are
   God's. [56] And they wondered at him. [57]

   20. And they watched him, and sent spies, who would pretend to be
   righteous men, to entrap him in his words, and to deliver him to the
   authority and power of the governor. 21. And they put a question to
   him, saying, Master, we know that thou sayest and teachest uprightly,
   and regardest not a person, [58] but teachest the way of God in truth.
   22. Is it lawful for us to give tribute to Caesar, or not? 23. And
   having perceived their craftiness, he said to them, Why do you tempt
   me? 24. Show me a denarius. Whose image and inscription hath it? They
   answering said, Caesar's. 25. And he said to them, Render therefore to
   Caesar those things which are Caesar's, and to God those things which
   are God's. 26. And they could not find fault with his words in presence
   of the people; and wondering at his reply, they were silent.


   Matthew 22:15. That they might entrap him in his words. The Pharisees,
   perceiving that all their other attempts against Christ had been
   fruitless, at length concluded that the best and most expeditious
   method of destroying him was, to deliver him to the governor, as a
   seditious person and a disturber of the peace. There was at that time,
   as we have seen under another passage, [59] a great disputing among the
   Jews about the tribute-money; for, since the Romans had claimed for
   themselves the tribute-money, which God commanded to be paid to Himself
   under the Law of Moses, (Exodus 30:13,) the Jews everywhere complained
   that it was a shameful and intolerable crime for profane men to lay
   claim, in this manner, to a divine prerogative; besides that, as this
   payment of tribute, which was enjoined on them by the Law, was a
   testimony of their adoption, they looked upon themselves as deprived of
   an honor to which they had a just claim. Now the deeper any man's
   poverty was, [60] the bolder did it render him to raise sedition.

   This trick of taking Christ by surprise is therefore continued by the
   Pharisees, that, in whatever way he reply as to the tribute money, they
   may lay snares for him. If he affirm that they ought not to pay, he
   will be convicted of sedition. If, on the contrary, he acknowledge it
   to be justly due, he will be held to be an enemy of his nation, and a
   betrayer of the liberty of his country. Their principal object is, to
   lead the people to dislike him. This is the entrapping to which the
   Evangelists refer; for they suppose that Christ is surrounded on all
   sides by nets, so that he can no longer escape. Having avowed
   themselves to be his enemies, and knowing that they would, on that
   account, be suspected, they put forward -- as Matthew states -- some of
   their disciples. Luke, again, calls them spies, who pretended to be
   righteous men; that is, persons who deceitfully professed an honest and
   proper desire to learn: for the pretense of righteousness is not here
   used in a general sense, but is limited to the present occasion,
   because they would not have been received, had they not made a pretense
   of docility and of genuine zeal.

   With the Herodians. They take along with them the Herodians, because
   they were more favorable to the Roman government, and therefore would
   be more disposed to raise an accusation. It is worthy of attention
   that, though those sects had fierce contentions with each other, so
   bitter was their hatred against Christ, that they conspired to destroy
   him. What the sect of the Herodions was, we have formerly explained
   [61] for, Herod being only half a Jew, or a spurious and corrupt
   professor of the Law, those who desired that the Law should be kept
   with exactness and in every part, condemned him and his impure worship;
   but he had his flatterers, who gave plausible excuses for his false
   doctrine. In addition to the other sects, therefore, there sprung up at
   that time a religion of the Court.

   16. Master, we know that thou art true. This is the righteousness which
   they counterfeit, when they offer humble subjection to Christ, as if
   they were desirous to learn, and as if they not only had some relish
   for piety, but also were fully convinced of his doctrine; for if what
   they said had been from the heart, this would have been true
   uprightness. And therefore from their words we may obtain a definition
   of a good and faithful teacher, such as they pretended to believe
   Christ to be. They say that he is true, and teaches the way of God;
   that is, he is a faithful interpreter of God, and that he teaches it in
   truth; that is, without any corruption. The way of God is contrasted
   with the inventions of men, and with all foreign doctrines; and truth
   is contrasted with ambition, covetousness, and other wicked
   dispositions, which usually corrupt the purity of instruction. So then
   he ought to be reckoned a true teacher, who does not introduce the
   contrivances of men, or depart from the pure word of God, but gives
   out, as it were, with his hands what he has learned from the mouth of
   God, and who, from a sincere desire of edification, accommodates his
   doctrine to the advantage and salvation of the people, and does not
   debase it by any disguise. As to this latter clause, when Paul asserts
   that he

   does not make merchandise of the word of God,
   (2 Corinthians 2:17,)

   he means that there are some persons who use dexterity, and do not
   openly overturn sound doctrine, or incur the disgrace of holding wicked
   opinions, but who disguise and corrupt the purity of doctrine, because
   they are ambitious, or covetous, or easily turned in various directions
   according to their earnest desire. He therefore compares them to
   jockeys, (kupelleuontes,) because they deprave the pure use of the word
   of God.

   For thou regardest not the person of men. It is also worthy of
   attention, that those hypocrites likewise add, that Christ teaches
   rightly, because he has no regard for the person of men. Nothing has a
   more powerful tendency to withdraw teachers from a faithful and upright
   dispensation of the word than to pay respect to men; for it is
   impossible that any one who

   desires to please men (Galatians 1:10)

   should truly devote himself to God. Some attention, no doubt, is due to
   men, but not so as to obtain their favor by flattery. In short, in
   order to walk uprightly, we must necessarily put away respect of
   persons, which obscures the light and perverts right judgment, as God
   frequently inculcates in the Law, (Deuteronomy 1:16; 16:19,) and as
   experience also points out. Thus Christ (John 7:24) contrasts
   acceptance of persons (prosopolepsian) and sound judgment as things
   totally different.

   18. Knowing their malice. They had opened the conversation in such a
   manner that they did not appear to differ at all from excellent
   scholars. Whence then had Christ this knowledge, but because his Spirit
   was a discerner of hearts? It was not by human conjecture that he
   perceived their cunning, but because he was God he penetrated into
   their hearts, and therefore they gained nothing by attempting the
   concealment of flattery and of pretended righteousness Accordingly,
   before giving a reply, he exhibited a proof of his Divinity by laying
   open their concealed malice. Now since wicked men every day employ
   snares of the same kind, while their inward malice is concealed from
   us, we ought to pray to Christ to bestow upon us the spirit of
   discernment, and that what he had by nature and by his own right he may
   grant to us by a free gift. How much we need this prudence, is evident
   from the consideration that, if we do not guard against the snares of
   the wicked, we shall constantly expose the doctrine of God to their
   calumnies.

   19. Show me the tribute-money. When Christ orders them to bring forward
   a coin, though at first sight it appears to be of no great importance,
   yet it is sufficient for breaking their snares. In this way they had
   already made an acknowledgment of subjection, so that Christ did not
   find it necessary to enjoin upon them any thing new. The coin was
   stamped with Caesar's likeness; and thus the authority of the Roman
   government had been approved and admitted by the general practice.
   Hence it was evident that the Jews themselves had voluntarily come
   under obligation to pay tribute for they had given up to the Romans the
   power of the sword; [62] and there was no propriety in making a
   separate dispute about the tribute-money, for that question depended on
   the general arrangements of the government.

   21. Render therefore to Caesar those things which are Caesar's. Christ
   reminds them that, as the subjection of their nation was attested by
   the coin, there ought to be no debate on that subject; as if he had
   said, ?If you think it strange to pay tribute, be not subjects of the
   Roman Empire. But the money (which men employ as the pledge of mutual
   exchanges) attests that Caesar rules over you; so that, by your own
   silent consent, the liberty to which you lay claim is lost and gone.?
   Christ's reply does not leave the matter open, but contains full
   instruction on the question which had been proposed. It lays down a
   clear distinction between spiritual and civil government, in order to
   inform us that outward subjection does not prevent us from having
   within us a conscience free in the sight of God. For Christ intended to
   refute the error of those who did not think that they would be the
   people of God, unless they were free from every yoke of human
   authority. In like manner, Paul earnestly insists on this point, that
   they ought not the less to look upon themselves as serving God alone,
   if they obey human laws, if they pay tribute, and bend the neck to bear
   other burdens, (Romans 13:7.) In short, Christ declares that it is no
   violation of the authority of God, or any injury done to his service,
   if, in respect of outward government, the Jews obey the Romans.

   He appears also to glance at their hypocrisy, because, while they
   carelessly permitted the service of God to be corrupted in many
   respects, and even wickedly deprived God of his authority, they
   displayed such ardent zeal about a matter of no importance; as if he
   had said, ?You are exceedingly afraid, lest, if tribute be paid to the
   Romans, the honor of God may be infringed; but you ought rather to take
   care to yield to God that service which he demands from you, and, at
   the same the to render to men what is their due.? We might be apt to
   think, no doubt, that the distinction does not apply; for, strictly
   speaking, when we perform our duty towards men, we thereby render
   obedience to God. But Christ, accommodating his discourse to the common
   people, reckoned it enough to draw a distinction between the spiritual
   kingdom of God, on the one hand, and political order and the condition
   of the present life, on the other. We must therefore attend to this
   distinction, that, while the Lord wishes to be the only Lawgiver for
   governing souls, the rule for worshipping Him must not be sought from
   any other source than from His own word, and that we ought to abide by
   the only and pure worship which is there enjoined; but that the power
   of the sword, the laws, and the decisions of tribunals, do not hinder
   the worship of God from remaining entire amongst us.

   But this doctrine extends still farther, that every man, according to
   his calling, ought to perform the duty which he owes to men; that
   children ought willingly to submit to their parents, and servants to
   their masters; that they ought to be courteous and obliging towards
   each other, according to the law of charity, provided that God always
   retain the highest authority, to which every thing that can be due to
   men is, as we say, subordinate. [63] The amount of it therefore is,
   that those who destroy political order are rebellious against God, and
   therefore, that obedience to princes and magistrates is always joined
   to the worship and fear of God; but that, on the other hand, if princes
   claim any part of the authority of God, we ought not to obey them any
   farther than can be done without offending God.

   22 They wondered at him. Here, too, it appears how God turns to a
   different purpose the wicked attempts of His enemies, and not only
   disappoints their expectation, but even drives them back with disgrace.
   It will sometimes happen, no doubt, that wicked men, though vanquished,
   do not cease to growl; but, though their insolence be not subdued,
   however numerous may be their assaults on the Word of God, there is an
   equal number of victories which God has in his hand, to triumph over
   them and Satan their head. But in this reply, Christ intended to give a
   peculiar display of his glory, by compelling those men to depart
   crowned with shame.
     __________________________________________________________________

   [56] ?Et n'es point accepteur de personnes;? -- ?and art not an
   accepter of persons.?

   [57] ?Rendez à Caesar ce qui est à Caesar, et à Dieu ce qui est à
   Dieu;? -- ?render to Caesar what is Caesar's, and to God what is
   God's.?

   [58] ?Et furent esmerveillez de luy;? -- ?and they were astonished at
   him.?

   [59] Harmony, [3]vol. 2, p. 368

   [60] ?Selon qu'un chacun estoit plus poure, et n'avoit rien à perdre;?
   -- ?according as any man was poorer, and had nothing to lose.? Harmony,
   vol. 2.

   [61] Harmony, [4]vol 2, p. 282.

   [62] ?Pource qu'ils avoyent laissé usurper aux Romains la souveraine
   puissance;? -- ?because they had allowed the Romans to usurp the
   supreme power.?

   [63] ?Est subalterne, comme on dit; c'est à dire, en depend;? -- ?is
   subordinate, as we say; that is, depends upon it.?
     __________________________________________________________________

   MATTHEW 22:23-33; MARK 12:18-27;
   LUKE 20:27-40

   Matthew 22:23-33

   Mark 12:18-27

   Luke 20:27-40

   23. The same day came to him the Sadducees, who say that there is no
   resurrection, and interrogated him, 24. Saying, Master, Moses said, If
   a man die, not having a child, [64] his brother shall marry his wife,
   and raise up seed to his brother. 25. Now there were amongst us seven
   brothers, and the first, having married a wife, died, and, having no
   seed, left his wife to his brother. 26. In like manner, the second, and
   the third, till the seventh. 27. And last of all the woman died also.
   28. In the resurrection, therefore, whose wife shall she be of the
   seven? for they all had her. 29. And Jesus answering said to them, You
   err, not knowing the Scriptures, nor the power of God. 30. For in the
   resurrection they neither marry nor are given in marriage, but are as
   the angels of God in heaven. 31. But as to the resurrection of the
   dead, have you not read what was spoken to you by God, saying, 32. I am
   the God of Abraham, and the God of Isaac, and the God of Jacob? God is
   not the God of the dead, but of the living. 33. And when the multitudes
   heard it, they were astonished at his doctrine.

   18. And the Sadducees come to him, who say that there is no
   resurrection; and they interrogated him, saying, 19. Master, Moses
   wrote to us, that, if any man's brother die, and leave a wife, and do
   not leave children, his brother shall take his wife, and raise up seed
   to his brother. 20. There were seven brothers; and the first took a
   wife, and he, dying, left no seed. 21. And the second took her, and
   died, and neither did he leave any seed; and the third likewise.
   22. And the seven took her, and did not leave seed. And last of all the
   wife died also. 23. In the resurrection, therefore, when they shall
   rise again, whose wife of them shall she be? for the seven had her for
   a wife. 24. And Jesus answering said to them, Is it not the reason why
   you err, that you do not know the Scriptures, nor the power of God?
   25. For when they shall rise again from the dead, they neither marry
   nor are given in marriage; but are as the angels of God who are in
   heaven. 26. But as to the dead, that they rise again, have you not read
   in the book of Moses, how God spoke to him in the bush, saying, I am
   the God of Abraham, and the God of Isaac, and the God of Jacob? 27. God
   is not the God of the dead, but the God of the living; therefore you
   greatly err.

   27. And some of the Sadducees, who say that there is no resurrection,
   came, and interrogated him, 28. Saying, Master, Moses wrote to us, that
   if any man's brother die having a wife, and he die without children,
   his brother shall take his wife, and raise up seed to his brother.
   29. Now there were seven brothers, and the first took a wife, and died
   without children. 30. And the second took her, and also died without
   children. 31. And the third took her, and in like manner all the seven,
   and left no children, and died. 32. Last of all the woman also died.
   33. In the resurrection, therefore, whose wife of them shall she be?
   for the seven had her for a wife. 34. And Jesus answering said unto
   them, The children of this world marry, and are given in marriage.
   35. But they who shall be counted worthy of that world, [65] and of the
   resurrection from the dead, neither marry nor are given in marriage.
   36. For they cannot die anymore; for they are equal to the angels, and
   are the children of God, being the children of the resurrection.
   37. But that the dead rise again, even Moses showed at the bush, when
   he says that the Lord is the God of Abraham, and the God of Isaac, and
   the God of Jacob. 38. But he is not the God of the dead, but of the
   living; for all live to him. 39. And some of the scribes answering,
   said, Master, thou hast spoken well. 40. And they did not venture to
   put any more questions to him.


   Matthew 22:23. The same day came to him the Sadducees. We see here how
   Satan brings together all the ungodly, who in other respects differ
   widely from each other, to attack the truth of God. For, though deadly
   strife existed between these two sects, [66] yet they conspire together
   against Christ; so that the Pharisees are not displeased to have their
   own doctrine attacked in the person of Christ. Thus in the present day,
   we see all the forces of Satan, though in other respects they are
   opposed to each other, rising on every hand against Christ. And so
   fierce is the hatred with which the Papists burn against the Gospel,
   that they willingly support Epicureans, Libertines, and other monsters
   of that description, provided that they can avail themselves of their
   aid for accomplishing its destruction. In short, we see that they come
   out of various camps to make an attack on Christ; and that this was
   done, because all of them alike hated the light of sound doctrine. Now
   the Sadducees propose a question to Christ, that by the appearance of
   absurdity they may either lead him to take part in their error, or, if
   he disagree with them, that they may hold him up to disgrace and
   ridicule among an uneducated and ignorant multitude. It is no doubt
   possible, that they had been formerly accustomed to employ this
   sophistry for harassing the Pharisees, but now they attempt to take
   Christ in the same snare.

   Who say that there is no resurrection. How the sect of the Sadducees
   originated we have explained under another passage. Luke assures us
   that they denied not only the final resurrection of the body, but also
   the immortality of the soul, (Acts 23:8.) And, indeed, if we consider
   properly the doctrine of Scripture, the life of the soul, apart from
   the hope of the resurrection, will be a mere dream; for God does not
   declare that, immediately after the death of the body, souls live, --
   as if their glory and happiness were already enjoyed by them in
   perfections -- but delays the expectation of them till the last day. I
   readily acknowledge that the philosophers, who were ignorant of the
   resurrection of the body, have many discussions about the immortal
   essence of the soul; but they talk so foolishly about the state of the
   future life that their opinions have no weight. But since the
   Scriptures inform us that the spiritual life depends on the hope of the
   resurrection, and that souls, when separated from the bodies, look
   forward to it, whoever destroys the resurrection deprives souls also of
   their immortality.

   Now this enables us to perceive the dreadful confusion of the Jewish
   Church, that their rulers [67] in religious matters took away the
   expectation of a future life, so that, after the death of the body, men
   differed in no respect from brute beasts. They did not indeed deny that
   our lives ought to be holy and righteous, and were not so profane as to
   consider the worship of God to be superfluous; on the contrary, they
   maintained that God is the Judge of the world, and that the affairs of
   men are directed by His providence. But as the reward of the godly, and
   likewise the punishment due to the wicked, were limited by them to the
   present life, even though there had been truth in their assertion, that
   every man is now treated impartially according to his merit, [68] yet
   it was excessively absurd to restrict the promises of God within such
   narrow limits. Now experience plainly shows that they were chargeable
   with the grossest stupidity, since it is manifest that the reward which
   is laid up for the good is left incomplete till another life, and
   likewise that the punishment of the wicked is not wholly inflicted in
   this world.

   In short, it is impossible to conceive any thing more absurd than this
   dream, that men formed after the image of God are extinguished by death
   like the beasts. But how disgraceful and monstrous was it that while,
   among the profane and blind idolaters of all nations, some notion, at
   least, of a future life still lingered, among the Jews, the peculiar
   people of God, this seed of piety was destroyed. I do not mention that,
   when they saw that the holy fathers earnestly aspired to the heavenly
   life, and that the covenant which God had made with them was spiritual
   and eternal, they must have been worse than stupid who remained blind
   in the midst of such clear light. But, first, this was the just reward
   of those who had split the Church of God into sects; and, secondly, in
   this manner the Lord avenged the wicked contempt of His doctrine.

   24. Master, Moses said. As it was enough to mention the bare fact, why
   do they make use of this preface? They cunningly employ the name of
   Moses, for the purpose of proving that they were lawful marriages,
   which had been contracted not by the will of men, but by the command
   and appointment of God himself. But that God should contradict Himself
   is impossible. Their sophistry therefore is this: ?If God shall one day
   collect believers into His kingdom, He will restore whatever He had
   given to them in the world. What then shall become of the woman, whom
   God assigned to seven husbands?? Thus all ungodly persons and heretics
   forge their calumnies, that by means of them they may disfigure the
   true doctrine of godliness, and put to shame the servants of Christ.
   Nay, the Papists are restrained by no shame from openly ridiculing God
   and his word, when they attempt to take us by surprise. And not without
   reason, therefore, does Paul enjoin a teacher to be furnished with
   armor for repelling the adversaries of the truth, (Titus 1:9.) With
   respect to the law, (Deuteronomy 25:5,) by which God commanded the
   relatives, who were nearest of kin, to succeed the dead in marriage, if
   the first had died without children, the reason was, that the woman who
   had married into a particular family should leave offspring in it. But
   if there had been children by the first marriage, a marriage within the
   degrees forbidden by the law (Leviticus 18:16) would have been
   incestuous.

   29. You err, not knowing the Scriptures. Though Christ addresses the
   Sadducees, yet this reproof applies generally to all inventors of false
   doctrines. For, since God makes known His will clearly in the
   Scriptures, the want of acquaintance with them is the source and cause
   of all errors. But this is no ordinary consolation to the godly, that
   they will be safe from the danger of erring, so long as they humbly,
   modestly, and submissively inquire from the Scriptures what is right
   and true. As to the power of God being connected by Christ with the
   word, it refers to the present occasion. For, since the resurrection
   far exceeds the capacity of the human senses, it will be incredible to
   us, till our minds rise to the contemplation of the boundless power of
   God, by which, as Paul tells us,

   he is able to subdue all things to himself, (Philippians 3:21.)

   Besides, the Sadducees must have been void of understanding, when they
   committed the error of estimating the glory of the heavenly life
   according to the present state. In the meantime, we learn that those
   men form and express just and wise sentiments respecting the mysteries
   of the heavenly kingdom, who join the power of God with the Scriptures.

   30. But are like the angels of God in heaven. He does not mean that the
   children of God will be, in all respects, like the angels, but only so
   far as they shall be free from every infirmity of the present life;
   thus affirming that they will no longer be exposed to the wants of a
   frail and perishing life. Luke expresses more clearly the nature of the
   resemblance, that they can no longer die, and therefore there will be
   no propagation of their species, as on earth. Now he speaks of
   believers only, for no mention had been made of the wicked.

   But a question arises, Why does he say that they will then be the
   children of God, because they will be children of the resurrection;
   since God bestows this honor on those who believe on him, though shut
   up within the frail prison of the body? And how would we be heirs of
   eternal life after death, unless God already acknowledged us as
   children? I reply: As we are engrafted by faith into the body of
   Christ, we are adopted by God as his children, and of this adoption the
   Spirit is the witness, seal, earnest, and pledge, so that with this
   assurance

   we may freely cry, Abba, Father, (Romans 8:15; Galatians 4:6.)

   Now though we know that we are the children of God, yet as it doth not
   yet appear what we shall be, till, transformed into his glory, we shall
   see him as he is,
   (1 John 3:2,)

   we are not as yet actually reckoned to be his children. And though we
   are renewed by the Spirit of God, yet as

   our life is still hidden, (Colossians 3:3,)

   the manifestation of it will truly and perfectly distinguish us from
   strangers. In this sense our adoption is said by Paul to be delayed
   till the last day, (Romans 8:23.).

   Luke 20:37. But that the dead shall rise. After having refuted the
   objection brought against him, Christ confirms, by the testimony of
   Scripture, the doctrine of the final resurrection. And this is the
   order which must always be observed. Having repelled the calumnies of
   the enemies of the truth, we must make them understand that they oppose
   the word of God; for until they are convicted by the testimony of
   Scripture, they will always be at liberty to rebel. Christ quotes a
   passage from Moses, because he was dealing with the Sadducees, who had
   no great faith in the prophets, or who, at least, held them in no
   higher estimation than we do the Book of Ecclesiasticus, or the History
   of the Maccabees. Another reason was, that, as they had brought forward
   Moses, he chose rather to refer to the same writer than to quote any of
   the prophets. Besides, he did not aim at collecting all the passages of
   Scripture, as we see that the apostles do not always make use of the
   same proofs on the same subject.

   And yet we must not imagine that there were no good reasons why Christ
   seized on this passage (Exodus 3:6) in preference to others; but he
   selected it with the best judgment -- though it might appear to be some
   what obscure -- because it ought to have been well known and distinctly
   remembered by the Jews, being a declaration that they were redeemed by
   God, because they were the children of Abraham. There, indeed, God
   declares that he is come down to deliver an afflicted people, but at
   the same time adds, that he acknowledges that people as his own, in
   respect of adoption, on account of the covenant which he had made with
   Abraham. How comes it that God regards the dead rather than the living,
   but because he assigns the first rank of honor to the fathers, in whose
   hands he had placed his covenant? And in what respect would they have
   the preference, if they had been extinguished by death? This is clearly
   expressed also by the nature of the relation; for as no man can be a
   father without children, nor a king without a people, so, strictly
   speaking, the Lord cannot be called the God of any but the living.

   Christ's argument, however, is drawn not so much from the ordinary form
   of expression as from the promise which is contained in these words.
   For the Lord offers himself to be our God on the condition of receiving
   us, on the other hand, as his people, which alone is sufficient for the
   assurance of perfect happiness. Hence that saying of the Church by the
   prophet Habakkuk, (1:12,)

   Thou art our God from the beginning: we shall not die

   Since, therefore, the Lord promises salvation to all to whom he
   declares that he is their God, and since he says this respecting
   Abraham, Isaac, and Jacob, it follows that there remains for the dead a
   hope of life. If it be objected, that souls may continue to exist,
   though there be no resurrection of the dead, I replied, a little
   before, that those two are connected, because souls aspire to the
   inheritance laid up for them, though they do not yet reach that
   condition.

   38. For all live to him. This mode of expression is employed in various
   senses in Scripture; but here it means that believers, after that they
   have died in this world, lead a heavenly life with God; as Paul says
   that Christ, after having been admitted to the heavenly glory, liveth
   to God, (Romans 6:10) because he is freed from the infirmities and
   afflictions of this passing life. But here Christ expressly reminds us,
   that we must not form a judgment of the life of the godly according to
   the perceptions of the flesh, because that life is concealed under the
   secret keeping of God. For if, while they are pilgrims in the world,
   they bear a close resemblance to dead men, much less does any
   appearance of life exist in them after the death of the body. But God
   is faithful to preserve them alive in his presence, beyond the
   comprehension of men.

   39. And some of the scribes answering. As it is probable that all of
   them were actuated by evil dispositions towards him, this confession
   was extorted, by a secret exercise of divine power, from some of them,
   that is, from the Pharisees. It may be that, though they could have
   wished that Christ had been disgracefully vanquished and silenced, when
   they perceived that his reply has fortified them against the opposite
   sect, [69] ambition led them to congratulate him on having obtained a
   victory. Perhaps, too, they burned with envy, and did not wish that
   Christ should be put down by the Sadducees. [70] Meanwhile, it was
   brought about by the wonderful providence of God, that even his most
   deadly enemies assented to his doctrine. Their insolence, to was
   restrained, not only because they saw that Christ was prepared to
   sustain every kind of attack, but because they feared that they would
   be driven back with disgrace, which already had frequently occurred;
   and because they were ashamed of allowing him, by their silence, to
   carry off the victory, by which his influence over the people would be
   greatly increased. When Matthew says that all were astonished at his
   doctrine, we ought to observe that the doctrine of religion was at that
   time corrupted by so many wicked or frivolous opinions, that it was
   justly regarded as a miracle that the hope of the resurrection was so
   ably and appropriately proved from the Law.
     __________________________________________________________________

   [64] ?Sans avoir enfans;? -- ?without having children.?

   [65] ?Dignes d'obtenir ce siecle-là;? -- ?worthy to obtain that world.?

   [66] ?Combien que ces deux sectes se fissent tous les jours la guerre
   l'un contre l'autre;? -- ?though those two sects were every day making
   war against each other.?

   [67] ?Une partie des principaux chefs de la religion;? -- ?a part of
   the chief leaders in religion.?

   [68] "Que Dieu traitte yei un chacun selon qu'il a merite;" -- "That
   God here treats every one according as he has deserved."

   [69] ?Contra la secte des Sadduciens, leurs adversaires;? -- ?against
   the sect of the Sadducees, their adversaries.?

   [70] ?Que ce fussent les Sadduciens qui emportassant la victoire par
   dessus Christ;? -- ?that it should be the Sadducees who carried the
   victory over Christ.?
     __________________________________________________________________

   MATTHEW 22:34-40; MARK 12:28-34;
   LUKE 10:25-37

   Matthew 22:34-40

   Mark 12:28-34

   Luke 10:25-37

   34. But when the Pharisees heard that he had put the Sadducees to
   silence, they assembled together. 35. And one of them, a doctor of the
   law, put a question to him, tempting him, and saying, 36. Master, which
   is the great commandment in the law? 37. Jesus saith to him, Thou shalt
   love the Lord thy God with all thy heart, and with all thy soul, and
   with all thy mind. 38. This is the first and great commandment. 39. And
   the second is like it, Thou shalt love thy neighbor as much as thyself.
   40. On these two commandments the whole law and the prophets depend.

   28. And when one of the scribes came, and heard them disputing
   together, and saw that he had answered them well, he put a question to
   him, Which is the first commandment of all? 29. And Jesus answered him,
   The first of all the commandments is, Hear, O Israel, the Lord our God
   is one Lord. 30. And, Thou shalt love the Lord thy God with all thy
   heart, and with all thy soul, and with all thy mind, and with all thy
   strength; this is the first commandment. 31. And the second, which is
   like it, is this, Thou shalt love thy neighbor as thyself: there is no
   other commandment greater than these. 32. And the scribe said to him,
   Master, thou hast answered well with truth, that there is one God, and
   there is no other besides him. 33. And that to love him with all the
   heart, and with all the understanding, and with all the soul, and with
   all the strength, and to love his neighbor as himself, is better than
   all the burnt offerings and sacrifices. 34. And Jesus, when he saw that
   he had replied skillfully, said to him, Thou art not far from the
   kingdom of God. And after that, no man ventured to put a question to
   him.

   25. And, lo, a certain lawyer [71] rose up, tempting him, and saying,
   Master, what shall I do to inherit eternal life? 26. And he said to
   him, What is written in the law? How readest thou? 27. He answering
   said, Thou shalt love the Lord thy God with all thy heart, and with all
   thy soul, and with all thy strength, and with all thy mind; and thy
   neighbor as thyself. 28. And he said to him, Thou hast answered right:
   do this, and thou shalt live. 29. But he wishing to justify himself,
   said to Jesus, and Who is my neighbor? 30. And Jesus answering said, A
   certain man went down from Jerusalem to Jericho, and fell among
   robbers, who even stripped him of his raiment, and, having wounded him,
   went away, leaving him half-dead. 31. And it happened that a certain
   priest came down that way, and having seen him, passed by. 32. And in
   like manner a Levite, going near the place, having approached and seen
   him, passed by. 33. And a certain Samaritan, on his journey, came to
   him, and when he saw him, was moved with compassion. 34. And
   approaching, bound up his wounds, pouring in oil and wine; and, setting
   him on his own beast, conducted him to an inn, and took care of him.
   35. And, next day, as he was departing, he drew out two denarii, and
   gave them to the landlord, and said to him, Take care of him, and
   whatever thou spendest more, when I return, I will repay thee.
   36. Which therefore of these three, thinkest thou, was neighbor to him
   who fell among robbers? 37. And he said, He who took compassion on
   him. Jesus therefore said to him, Go, and do thou in like manner.


   Although I think that this narrative has nothing more than a
   resemblance to what is related by Matthew in the 22^nd, and by Mark in
   the 12^th chapter, of his Gospel, and that they are not the same; I
   have chosen to collect them into one place, because, while Matthew and
   Mark affirm that this was the last question by which our Lord was
   tempted, Luke makes no mention of that circumstance, and seems
   intentionally to leave it out, because he had stated it in another
   passage. And yet I do not dispute that it may be the same narrative,
   though Luke has some things different from the other two. They all
   agree in this, that the scribe put a question for the sake of tempting
   Christ; but he who is described by Matthew and Mark goes away with no
   bad disposition; for he acquiesces in Christ's reply, and shows a sign
   of a teachable and gentle mind: to which must be added, that Christ, on
   the other hand, declares that he is not far from the kingdom of God.
   Luke, on the other hand, introduces a man who was obstinate and swelled
   with pride, in whom no evidence of repentance is discovered. Now there
   would be no absurdity in saying that Christ was repeatedly tempted on
   the subject of true righteousness, and of keeping the Law, and of the
   rule of a good life. But whether Luke has related this out of its
   proper place, or whether he has now passed by the other question --
   because that former narrative relating to doctrine was sufficient --
   the similarity of the doctrine seemed to require me to compare the
   three Evangelists with each other.

   Let us now see what was the occasion that led this scribe to put a
   question to Christ. It is because, being an expounder of the Law, he is
   offended at the doctrine of the gospel, by which he supposes the
   authority of Moses to be diminished. At the same time, he is not so
   much influenced by zeal for the Law, as by displeasure at losing some
   part of the honor of his teaching. He therefore inquires at Christ, if
   he wishes to profess any thing more perfect than the Law; for, though
   he does not say this in words, yet his question is ensnaring, for the
   purpose of exposing Christ to the hatred of the people. Matthew and
   Mark do not attribute this stratagem to one man only, but show that it
   was done by mutual arrangement, and that out of the whole sect one
   person was chosen who was thought to excel the rest in ability and
   learning. In the form of the question, too, Luke differs somewhat from
   Matthew and Mark; for, according to him, the scribe inquires what men
   must do to obtain eternal life, but according to the other two
   Evangelists, he inquires what is the chief commandment in the law. But
   the design is the same, for he makes a deceitful attack on Christ,
   that, if he can draw any thing from his lips that is at variance with
   the law, he may exclaim against him as an apostate and a promoter of
   ungodly revolt.

   Luke 10:26. What is written in the law? He receives from Christ a reply
   different from what he had expected. And, indeed, no other rule of a
   holy and righteous life was prescribed by Christ than what had been
   laid down by the Law of Moses; for the perfect love of God and of our
   neighbors comprehends the utmost perfection of righteousness. Yet it
   must be observed, that Christ speaks here about obtaining salvation, in
   agreement with the question which had been put to him; for he does not
   teach absolutely, as in other passages, how men may arrive at eternal
   life, but how they ought to live, in order to be accounted righteous in
   the sight of God. Now it is certain that in the Law there is prescribed
   to men a rule by which they ought to regulate their life, so as to
   obtain salvation in the sight of God. That the Law can do nothing else
   than condemn, and is therefore called the doctrine of death, and is
   said by Paul to increase transgressions, (Romans 7:13,) arises not from
   any fault of its doctrine, but because it is impossible for us to
   perform what it enjoins. Therefore, though no man is justified by the
   Law yet the Law itself contains the highest righteousness, because it
   does not falsely hold out salvation to its followers, if any one fully
   observed all that it commands. [72] Nor ought we to look upon this as a
   strange manner of teaching, that God first demands the righteousness of
   works, and next offers a gratuitous righteousness without works; for it
   is necessary that men should be convinced of their righteous
   condemnation, that they may betake themselves to the mercy of God.
   Accordingly, Paul (Romans 10:5, 6) compares both kinds of
   righteousness, in order to inform us that the reason why we are freely
   justified by God is, that we have no righteousness of our own. Now
   Christ in this reply accommodated himself to the lawyer, and attended
   to the nature of his question; for he had inquired not how salvation
   must be sought, but by what works it must be obtained.

   Matthew 22:37. Thou shalt love the Lord thou God. According to Mark,
   the preface is inserted, that Jehovah alone is the God of Israel; by
   which words God supports the authority of his law in two ways. For,
   first, it ought to be a powerful excitement to the worship of God, when
   we are fully convinced that we worship the actual Creator of heaven and
   earth, because indifference is naturally produced by doubt; and,
   secondly, because it is a pleasing inducement to love him, when he
   freely adopts us as his people. So then, that they may not hesitate, as
   usually happens in cases of uncertainty, the Jews are informed that the
   rule of life is prescribed to them by the true and only God; and, on
   the other hand, that they may not be kept back by distrust, God
   approaches to them in a familiar manner, and reminds them of his
   gracious covenant with them. And yet there is no reason to doubt that
   the Lord distinguishes himself from all idols, that the Jews may not be
   drawn aside from him, but may adhere to the pure worship of God
   himself. Now if uncertainty does not keep back the wretched worshippers
   of idols from being carried away to the love of them by impetuous zeal,
   what excuse is left for the hearers of the Law, if they remain
   indifferent, after that God has revealed himself to them?

   What follows is an abridgment of the Law, [73] which is also found in
   the writings of Moses, (Deuteronomy 6:5.) For, though it is divided
   into two tables, the first of which relates to the worship of God, and
   the second to charity, Moses properly and wisely draws up this summary,
   [74] that the Jews may perceive what is the will of God in each of the
   commandments. And although we ought to love God far more than men, yet
   most properly does God, instead of worship or honor, require love from
   us, because in this way he declares that no other worship is pleasing
   to Him than what is voluntary; for no man will actually obey God but he
   who loves Him. But as the wicked and sinful inclinations of the flesh
   draw us aside from what is right, Moses shows that our life will not be
   regulated aright till the love of God fill all our senses. Let us
   therefore learn, that the commencement of godliness is the love of God,
   because God disdains the forced services of men, and chooses to be
   worshipped freely and willingly; and let us also learn, that under the
   love of God is included the reverence due to him.

   Moses does not add the mind, but mentions only the heart, and the soul,
   and the strength; and though the present division into four clauses is
   more full, yet it does not alter the sense. For while Moses intends to
   teach generally that God ought to be perfectly loved, and that whatever
   powers belong to men ought to be devoted to this object, he reckoned it
   enough, after mentioning the soul and the heart, to add the strength,
   that he might not leave any part of us uninfluenced by the love of God;
   and we know also that under the word heart the Hebrews sometimes
   include the mind, [75] particularly when it is joined to the word soul
   What is the difference between the mind and the heart, both in this
   passage and in Matthew, I do not trouble myself to inquire, except that
   I consider the mind to denote the loftier abode of reason, from which
   all our thoughts and deliberations flow.

   It now appears from this summary that, in the commandments of the Law,
   God does not look at what men can do, but at what they ought to do;
   since in this infirmity of the flesh it is impossible that perfect love
   can obtain dominion, for we know how strongly all the senses of our
   soul are disposed to vanity. Lastly, we learn from this, that God does
   not rest satisfied with the outward appearance of works, but chiefly
   demands the inward feelings, that from a good root good fruits may
   grow.

   39. And the second is like it. He assigns the second place to mutual
   kindness among men, for the worship of God is first in order. The
   commandment to love our neighbors, he tells us, is like the first,
   because it depends upon it. For, since every man is devoted to himself,
   there will never be true charity towards neighbors, unless where the
   love of God reigns; for it is a mercenary love [76] which the children
   of the world entertain for each other, because every one of them has
   regard to his own advantage. On the other hand, it is impossible for
   the love of God to reign without producing brotherly kindness among
   men.

   Again, when Moses commanded us to love our neighbors as ourselves, he
   did not intend to put the love of ourselves in the first place, so that
   a man may first love himself and then love his neighbors; as the
   sophists of the Sorbonne are wont to cavil, that a rule must always go
   before what it regulates. But as we are too much devoted to ourselves,
   Moses, in correcting this fault, places our neighbors in an equal rank
   with us; thus forbidding every man to pay so much attention to himself
   as to disregard others, because kindness unites all in one body. And by
   correcting the self-love (philautian) which separates some persons from
   others, he brings each of them into a common union, and--as it
   were--into a mutual embrace. Hence we conclude, that charity is justly
   pronounced by Paul to be

   the bond of perfection, (Colossians 3:14,)

   and, in another passage, the

   fulfilling of the law, (Romans 13:10;)

   for all the commandments of the second table must be referred to it.

   Luke 10:28. Do this, and thou shalt live. I have explained a little
   before, how this promise agrees with freely bestowed justification by
   faith; for the reason why God justifies us freely is, not that the Law
   does not point out perfect righteousness, but because we fail in
   keeping it, and the reason why it is declared to be impossible for us
   to obtain life by it is, that

   it is weak through our flesh, (Romans 8:3.)

   So then these two statements are perfectly consistent with each other,
   that the Law teaches how men may obtain righteousness by works, and yet
   that no man is justified by works, because the fault lies not in the
   doctrine of the Law, but in men. It was the intention of Christ, in the
   meantime, to vindicate himself from the calumny which, he knew, was
   brought against him by the unlearned and ignorant, that he set aside
   the Law, so far as it is a perpetual rule of righteousness.

   29. But he wishing to justify himself. This question might appear to be
   of no importance for justifying a man. But if we recollect what was
   formerly stated, that the hypocrisy of men is elderly detected by means
   of the second table--for, while they pretend to be eminent worshippers
   of God, they openly violate charity towards their neighbors--it will be
   easy to infer from this, that the Pharisee practiced this evasion, in
   order that, concealed under the false mask of holiness, he might not be
   brought forth to light. So then, aware that the test of charity would
   prove unfavorable to him, he seeks concealment under the word neighbor,
   that he may not be discovered to be a transgressor of the Law. But we
   have already seen, that on this subject the Law was corrupted by the
   scribes, because they reckoned none to be their neighbors but those who
   were worthy of it. Hence, too, this principle was received among them,
   that we have a right to hate our enemies, (Matthew 5:43.) For the only
   method to which hypocrites can resort for avoiding the condemnation of
   themselves, is to turn away as far as they are able, that their life
   may not be tried by the judgment of the Law.

   30. And Jesus answering said. Christ might have stated simply, that the
   word neighbor extends indiscriminately to every man, because the whole
   human race is united by a sacred bond of fellowship. And, indeed, the
   Lord employed this word in the Law, for no other reason than to draw us
   sweetly to mutual kindness. The commandment would have run more clearly
   thus: Love every man as thyself. But as men are blinded by their pride,
   so that every man is satisfied with himself, scarcely deigns to admit
   others to an equal rank, and withholds from them the duties he owes
   them, the Lord purposely declares that all are neighbors that the very
   relationship may produce mutual love. To make any person our neighbor,
   therefore, it is enough that he be, a man; for it is not in our power
   to blot out our common nature.

   But Christ intended to draw the reply from the Pharisee, that he might
   condemn himself. For in consequence of the authoritative decision being
   generally received among them, that no man is our neighbor unless he is
   our friend, if Christ had put a direct question to him, he would never
   have made an explicit acknowledgment, that under the word neighbor all
   men are included, which the comparison brought forward forces him to
   confess. The general truth conveyed is, that the greatest stranger is
   our neighbor, because God has bound all men together, for the purpose
   of assisting each other. He glances briefly, however, at the Jews, and
   especially at the priests; because, while they boasted of being the
   children of the same Father, and of being separated by the privilege of
   adoption from the rest of the nations, so as to be God's sacred
   heritage, yet, with barbarous and unfeeling contempt, they despised
   each other, as if no relationship had subsisted between them. For there
   is no doubt that Christ describes the cruel neglect of brotherly
   kindness, with which they knew that they were chargeable. But here, as
   I have said, the chief design is to show that the neighborhood, which
   lays us under obligation to mutual offices of kindness, is not confined
   to friends or relatives, but extends to the whole human race.

   To prove this, Christ compares a Samaritan to a priest and a Levite. It
   is well known what deadly hatred the Jews bore to the Samaritans, so
   that, notwithstanding their living close beside them, they were always
   at the greatest variance. Christ now says, that a Jew, an inhabitant of
   Jericho, on his journey from Jerusalem, having been wounded by robbers,
   received no assistance either from a Levite or from a priest, both of
   whom met with him lying on the road, and half-dead, but that a
   Samaritan showed him great kindness, and then asks, Which of these
   three was neighbor to the Jew? This subtle doctor could not escape from
   preferring the Samaritan to the other two. For here, as in a mirror, we
   behold that common relationship of men, which the scribes endeavored to
   blot out by their wicked sophistry; [77] and the compassion, which an
   enemy showed to a Jew, demonstrates that the guidance and teaching of
   nature are sufficient to show that man was created for the sake of man.
   Hence it is inferred that there is a mutual obligation between all men.

   The allegory which is here contrived by the advocates of free will is
   too absurd to deserve refutation. According to them, under the figure
   of a wounded man is described the condition of Adam after the fall;
   from which they infer that the power of acting well was not wholly
   extinguished in him; because he is said to be only half-dead. As if it
   had been the design of Christ, in this passage, to speak of the
   corruption of human nature, and to inquire whether the wound which
   Satan inflicted on Adam were deadly or curable; nay, as if he had not
   plainly, and without a figure, declared in another passage, that all
   are dead, but those whom he quickens by his voice, (John 5:25.) As
   little plausibility belongs to another allegory, which, however, has
   been so highly satisfactory, that it has been admitted by almost
   universal consent, as if it had been a revelation from heaven. This
   Samaritan they imagine to be Christ, because he is our guardian; and
   they tell us that wine was poured, along with oil, into the wound,
   because Christ cures us by repentance and by a promise of grace. They
   have contrived a third subtlety, that Christ does not immediately
   restore health, but sends us to the Church, as an innkeeper, to be
   gradually cured. I acknowledge that I have no liking for any of these
   interpretations; but we ought to have a deeper reverence for Scripture
   than to reckon ourselves at liberty to disguise its natural meaning.
   And, indeed, any one may see that the curiosity of certain men has led
   them to contrive these speculations, contrary to the intention of
   Christ.

   Matthew 22:40. On these two commandments. I now return to Matthew,
   where Christ says that all the Law and the prophets depend on these two
   commandments; not that he intends to limit to them [78] all the
   doctrine of Scripture, but because all that is anywhere taught as to
   the manner of living a holy and righteous life must be referred to
   these two leading points. For Christ does not treat generally of what
   the Law and the Prophets contain, but, in drawing up his reply, states
   that nothing else is required in the Law and the prophets than that
   every man should love God and his neighbors; as if he had said, that
   the sum of a holy and upright life consists in the worship of God and
   in charity to men, as Paul states that charity is

   the fulfilling of the law, (Romans 13:10.)

   And therefore some ill-informed persons are mistaken in interpreting
   this saying of Christ, as if we ought to seek nothing higher in the Law
   and the Prophets. For as a distinction ought to be made between the
   promises and the commandments, so in this passage Christ does not state
   generally what we ought to learn from the word of God, but explains, in
   a manner suited to the occasion, the end to which all the commandments
   are directed. Yet the free forgiveness of sins, by which we are
   reconciled to God, -- confidence in calling on God, which is the
   earnest of the future inheritance, -- and all the other parts of faith,
   though they hold the first rank in the Law, do not depend on these two
   commandments; for it is one thing to demand what we owe, and another
   thing to offer what we do not possess. The same thing is expressed in
   other words by Mark, that there is no other commandment greater than
   these.

   Mark 12:32. Master, thou hast spoken well, and with truth. Mark alone
   mentions that the scribe was softened down; and it is worthy of notice
   that, though he had attacked Christ maliciously, and with the intention
   of taking him by surprise, not only does he silently yield to the
   latter, but openly and candidly assents to what Christ had said. Thus
   we see that he did not belong to the class of those enemies whose
   obstinacy is incurable; for, though they have been a hundred times
   convinced, yet they do not cease to oppose the truth in some manner.
   From this reply it may also be concluded, that Christ did not precisely
   include under these two words the rule of life, but embraced the
   opportunity which presented itself for reproving the false and
   hypocritical holiness of the scribes, who, giving their whole attention
   to outward ceremonies, almost entirely disregarded the spiritual
   worship of God, and cared little about brotherly kindness. Now though
   the scribe was infected by such corruptions, yet, as sometimes happens,
   he had obtained from the Law the seed of right knowledge, which lay
   choked in his heart, and on that account he easily allows himself to be
   withdrawn from the wicked custom.

   33. Is better than all burnt-offerings and sacrifices. But it appears
   to be incongruous that sacrifices, which are a part of divine worship,
   and belong to the first table of the Law, should be reckoned of less
   importance than charity towards men. The reply is, Though the worship
   of God is greatly preferable, and is more valuable than all the duties
   of a holy life, yet its outward exercises ought not to be estimated so
   highly as to swallow up brotherly kindness. For we know that brotherly
   kindness, in itself and simply, is pleasing to God, though sacrifices
   are not regarded by him with delight or approbation, except with a view
   to another object. Besides, it is naked and empty sacrifices that are
   here spoken of; for our Lord contrasts a hypocritical appearance of
   piety with true and sincere uprightness. The same doctrine is to be
   found very frequently in the prophets, that hypocrites may know that
   sacrifices are of no value, unless spiritual truth be joined to them,
   and that God is not appeased by offerings of beasts, where brotherly
   kindness is neglected.

   34. But when Jesus saw. Whether this scribe made any farther progress
   is uncertain; but as he had shown himself to be teachable, Christ
   stretches out the hand to him, and teaches us, by his example, that we
   ought to assist those in whom there is any beginning either of docility
   or of right understanding. There appear to have been two reasons why
   Christ declared that this scribe was not far from the kingdom of God.
   It was because he was easily persuaded to do his duty, and because he
   skillfully distinguished the outward worship of God from necessary
   duties. Nor was it so much with the design of praising as of exhorting
   him, that Christ declared that he was near the kingdom of God; and in
   his person Christ encourages us all, after having once entered into the
   right path, to proceed with so much the greater cheerfulness. By these
   words we are also taught that many, while they are still held and
   involved in error, advance with closed eyes towards the road, and in
   this manner are prepared for running in the course of the Lord, when
   the time arrives.

   And after that, no man ventured to put a question to him. The assertion
   of the Evangelists, that the mouth of adversaries was stopped, so they
   did not venture any more to lay snares for Christ, must not be so
   understood as if' they desisted from their wicked obstinacy; for they
   groaned within, like wild beasts shut up in their dens, or, like unruly
   horses, they bit the bridle. But the more hardened their obstinacy, and
   the more incorrigible their rebellion, so much the more illustrious was
   Christ's triumph over both. And this victory, which he obtained, ought
   greatly to encourage us never to become dispirited in the defense of
   the truth, being assured of success. It will often happen, indeed, that
   enemies shall molest and insult us till the end, but God will at length
   secure that their fury shall recoil on their own heads, and that, in
   spite of their efforts, truth shall be victorious.
     __________________________________________________________________

   [71] ?Un docteur de la loy;? -- ?a doctor of the law.?

   [72] ?S'il s'en trouvoit quelqu'un qui observast entierement ce qu'elle
   commande;? -- ?if any one were found who observed entirely what it
   commands.?

   [73] ?Un abbregé ou sommaire de la Loy;? -- ?an abridgment or summary
   of the Law.?

   [74] ?Moyse a fort bien et sagement comprins le tout en ce sommaire;?
   -- ?Moses has very properly and wisely comprehended the whole in this
   summary.?

   [75] ?L'entendement;? -- ?the understanding.?

   [76] ?Car l'amour qu'ont les enfans de ce monde les uns envers les
   autres n'est point une vray amour, mais est une amour mercenaire;? --
   ?for the love which the children of the world have for each other is
   not a true love, but is mercenary love.?

   [77] ?Par ur fausse glose et cavillation meschante;? -- ?by their false
   gloss and wicked sophistry.?

   [78] ?Restraindre à ce sommaire;? -- ?to limit to this summary.?
     __________________________________________________________________

   MATTHEW 22:41-46; MARK 12:35-37;
   LUKE 20:41-44

   Matthew
   22:41-46

   Mark 12:35-37

   Luke 20:41-44

   41. And when the Pharisees were assembled, Jesus asked them,
   42. Saying, What think you of Christ? whose son is he? They say to him,
   David's. 43. He saith to them, How then doth David by the Spirit call
   him Lord, saying, 44. The Lord said to my Lord, Sit at my right hand,
   till I have made thy enemies thy footstool? [79] 45. If David then
   calleth him Lord, how is he his son? 46. And no man could make any
   reply to him; [80] nor did any man from that day venture to put any
   more questions to him.

   35. And Jesus answering said, while he was teaching in the temple, How
   do the scribes say that Christ is the son of David? 36. For David
   himself by the Holy ?Spirit said, The Lord said to my Lord, Sit at my
   right hand, till I make thy enemies thy footstool. [81] 37. David
   himself therefore calleth him Lord; and whence is he his son? And a
   vast multitude heard him gladly.

   41. And he said to them, How do they say that Christ is the son of
   David? 42. And David himself saith in the Book of Psalms, The Lord said
   to my Lord, Sit at my right hand, 43. Till I make thy enemies thy
   footstool. [82] 44. David therefore calleth him Lord; and how is he his
   son?


   Matthew 22:42. What think you of Christ? Mark and Luke express more
   clearly the reason why Christ put this question. It was because there
   prevailed among the scribes an erroneous opinion, that the promised
   Redeemer would be one of David's sons and successors, who would bring
   along with him nothing more elevated than human nature. For from the
   very commencement Satan endeavored, by all the arts which he could
   devise, to put forward some pretended Christ, who was not the true
   Mediator between God and men. God having so frequently promised that
   Christ would proceed from the seed, or from the loins of David, this
   conviction was so deeply rooted in their minds, that they could not
   endure to have him stripped of human nature. Satan therefore permitted
   Christ to be acknowledged as a true man and a son of David, for he
   would in vain have attempted to overturn this article of faith;
   but--what was worse--he stripped him of his Divinity, as if he had been
   only one of the ordinary descendants of Adam. But in this manner the
   hope of future and eternal life, as well as spiritual righteousness,
   was abolished. And ever since Christ was manifested to the world,
   heretics have attempted by various contrivances--and as it were under
   ground--to overturn sometimes his human, and sometimes his Divine
   nature, that either he might not have full power to save us, or we
   might not have ready access to him. Now as the hour of his death was
   already approaching, the Lord himself intended to attest his divinity,
   that all the godly might boldly rely on him; for if he had been only
   man, we would have had no right either to glory in him, or to expect
   salvation from him.

   We now perceive his design, which was, to assert that he was the Son of
   God, not so much on his own account, as to make our faith rest on his
   heavenly power. For as the weakness of the flesh, by which he
   approached to us, gives us confidence, that we may not hesitate to draw
   near to him, so if that weakness alone were before our eyes, it would
   rather fill us with fear and despair than excite proper confidence. Yet
   it must be observed, that the scribes are not reproved for teaching
   that Christ would be the Son of David, but for imagining that he was a
   mere man, who would come from heaven, to assume the nature and person
   of a man. Nor does our Lord make a direct assertion about himself, but
   simply shows that the scribes hold a wicked error in expecting that the
   Redeemer will proceed only from the earth and from human lineage. But
   though this doctrine was well known to be held by them, we learn from
   Matthew, that he interrogated them in presence of the people what their
   sentiments were.

   43. How then does David by the Spirit call him Lord. The assertion made
   by Christ, that David spoke by the Spirit, is emphatic; for he
   contrasts the prediction of a future event with the testimony of a
   present event. By this phrase he anticipates the sophistry by which the
   Jews of the present day attempt to escape. They allege that this
   prediction celebrates the reign of David, as if, representing God to be
   the Author of his reign, David would rise above the mad attempts of his
   enemies, and affirmed that they would gain nothing by opposing the will
   of God. That the scribes might not shelter themselves under such an
   objection, Christ began with stating that the psalm was not composed in
   reference to the person of David, but was dictated by the prophetic
   Spirit to describe the future reign of Christ; as it may easily be
   learned even from the passage itself, that what we read there does not
   apply either to David, or to any other earthly king; for there David
   introduces a king clothed with a new priesthood, by which the ancient
   shadows of the Law must be abolished, (Psalm 110:4)

   We must now see how he proves that Christ will hold a higher rank than
   to be merely descended from the seed of David. It is because David, who
   was king and head of the people, calls him Lord; from which it follows,
   that there is something in him greater than man. But the argument
   appears to be feeble and inconclusive; for it may be objected that,
   when David gave the psalm to the people to sing, without having any
   view to his own person, he assigned to Christ dominion over others. But
   to this I reply that, as he was one of the members of the Church,
   nothing would have been more improper than to shut himself out from the
   common doctrine. Here he enjoins all the children of God to boast, as
   with one voice, that they are safe through the protection of a heavenly
   and invincible King. If he be separated from the body of the Church, he
   will not partake of the salvation promised through Christ. If this were
   the voice of a few persons, the dominion of Christ would not extend
   even to David. But now neither he, nor any other person, can be
   excluded from subjection to him, without cutting himself off from the
   hope of eternal salvation. Since then there was nothing better for
   David than to be included in the Church, it was not less for himself
   than for the rest of the people that David composed this psalm. In
   short, by this title Christ is pronounced to be supreme and sole King,
   who holds the preeminence among all believers; and no exception ought
   to be allowed to ranking all in one class, when he is appointed to be
   the Redeemer of the Church. There can be no doubt, therefore, that
   David represents himself also as a subject of his government, so as to
   be reckoned one of the number of the people of God.

   But now another question arises: Might not God have raised up one whom
   he appointed from among mankind to be a Redeemer, so as to be David's
   Lord, though he was his son? For here it is not the essential name of
   God, but only Adonai [83] that is employed, and this term is frequently
   applied to men. I reply: Christ takes for granted that he who is taken
   out of the number of men, and raised to such a rank of honor, as to be
   the supreme Head of the whole Church, is not a mere man, but possesses
   also the majesty of God. For the eternal God, who by an oath makes this
   claim for himself, that

   before him every knee shall bow, (Isaiah 45:23,)

   at the same time swears that

   he will not give his glory to another, (Isaiah 42:8.)

   But, according to the testimony of Paul, when Christ was raised to
   kingly power,

   there was given to him a name which is above every name, that before
   him every knee should bow, (Romans 14:11; Philippians 2:9.)

   And though Paul had never said this, yet such is the fact, that Christ
   is above David and other holy kings, because he also ranks higher than
   angels; which would not apply to a created man, unless he were also

   God manifested in the flesh, (1 Timothy 3:16.)

   I do acknowledge that his divine essence is not expressed directly and
   in so many words; but it may easily be inferred that He is God, who is
   placed above all creatures.

   44. The Lord said to my Lord. Here the Holy Spirit puts into the mouth
   of all the godly a song of triumph, that they may boldly defy Satan and
   all the ungodly, and mock at their rage, when they endeavor to drive
   Christ from his throne. That they may not hesitate or tremble, when
   they perceive great emotions produced in the earth, they are commanded
   to place the holy and inviolable decree of God in opposition to all the
   exertions of adversaries. The meaning therefore is: whatever may be the
   madness of men, all that they shall dare to contrive will be of no
   avail for destroying the kingdom of Christ, which has been set up, not
   by the will of men, but by the appointment of God, and therefore is
   supported by everlasting strength. Whenever this kingdom is violently
   attacked, let us call to remembrance this revelation from heaven; for
   undoubtedly this promise was put into the hand of Christ, that every
   believer may apply it to his own use. But God never changes or
   deceives, so as to retract what has once gone out of his mouth.

   Sit at my right hand. This phrase is used metaphorically for the second
   or next rank, which is occupied by God's deputy. And therefore it
   signifies, to hold the highest government and power in the name of God,
   as we know that God has committed his authority to his only-begotten
   Son, so as to govern his Church by his agency. This mode of expression,
   therefore, does not denote any particular place, but, on the contrary,
   embraces heaven and earth under the government of Christ. And God
   declares that Christ will sit till his enemies be subdued, in order to
   inform us that his kingdom will remain invincible against every attack;
   not that, when his enemies have been subdued, he will be deprived of
   the power which had been granted to him, but that, while the whole
   multitude of his enemies shall be laid low, his power will remain for
   ever unimpaired. In the meantime, it points out that condition of his
   kingdom which we perceive in the present day, that we may not be uneasy
   when we see it attacked on all sides.
     __________________________________________________________________

   [79] ?Jusques a tant que je mettray tes ennemis pour le marchepied de
   tes pieds;? -- ?till I shall place thy enemies as the footstool for thy
   feet.?

   [80] ?Et nul ne luy pouvoit respondre une parolle;? -- ?and none could
   answer a word to him.?

   [81] ?Jusques a tant que je mettray tes ennemis pour le marchepied de
   tes pieds;? -- ?till I shall place thy enemies as the footstool for thy
   feet.?

   [82] ?Jusques a tant que je mettray tes ennemis pour le marchepied de
   tes pieds;? -- ?till I shall place thy enemies as the footstool for thy
   feet.?

   [83] Our authorized version of Psalm 110:1 runs thus: The Lord said
   unto my Lord. While the word Lord occurs twice in this clause, the
   Translators have followed their ordinary method of printing the first
   in small capitals, to present it to the eye of the reader as standing
   for the Hebrew word yhvh, (Jehovah,) which our Author calls ?the
   essential name of God,? while the second stands for ('dny), (Adonai,)
   my Lord, which, as he also mentions, ?is frequently applied to men.? --
   Ed.
     __________________________________________________________________

   MATTHEW 23:1-12; MARK 12:38-39;
   LUKE 11:43, 45-46; 20:45-46

   Matthew 23:1-12

   Mark 12:38-39

   Luke 11:45-46

   1. Then Jesus spoke to the multitude, and to his disciples, 2. Saying,
   The scribes and the Pharisees sit in the chair of Moses. 3. Observe and
   do, therefore, all things whatever they command you to observe; but do
   not according to their works; for they say and do not. 4. For they bind
   heavy and intolerable burdens, and lay them on men's shoulders; but
   they refuse to touch them with their finger. 5. And they do all their
   works that they may be seen by men, and make their phylacteries broad,
   and wear large fringes on their robes, 6. And love the first places at
   entertainments, and the first seats in the synagogues, 7. And
   salutations in the marketplace, and to be called by men Rabbi. [84]
   8. But as for you, be not called Rabbi; [85] for there is one who is
   your Master, Christ; and you are all brethren. 9. And do not call any
   one on earth your Father; for one is your Father, who is in heaven.
   10. And be not called Masters; [86] for one is your Master, Christ.
   11. He who is greatest among you shall be your servant. 12. But he that
   exalteth himself shall be humbled; and he that humbleth himself shall
   be exalted.

   38. And he said to them in his doctrine, Beware of the scribes, who
   love to walk in robes, and love salutations in the marketplaces,
   39. And the first seats in the synagogues, and the first places at
   entertainments.

   45. And one of the lawyers [87] answering said to him, Master, in
   saying these things thou also reproachest us. 46. And he said, Woe also
   to you, lawyers! for you load men with burdens which are intolerable;
   and you yourselves touch not the burdens with one of your fingers. (A
   little before.)

   Luke 20:45-46

   45. And while all the people were hearing, he said to his disciples,
   46. Beware of the scribes, who desire to walk in robes, and love
   salutations in the marketplaces and the first seats in the synagogues,
   and the first places at entertainments.


   Matthew 23:1. Then Jesus spoke to the multitudes. This warning was
   highly useful, that, amidst contentions and the noise of combats,
   amidst the trouble and confusion of public affairs, amidst the
   destruction of proper and lawful order, the authority of the word of
   God might remain entire. The design of Christ was, that the people
   might not, in consequence of being offended at the vices of the
   scribes, [88] throw away reverence for the Law. For we know how prone
   the minds of men are to entertain dislike of the Law; and more
   especially when the life of their pastors is dissolute, and does not
   correspond to their words, almost all grow wanton through their
   example, as if they had received permission to sin with impunity. The
   same thing happens -- and something worse -- when contentions arise;
   for the greater part of men, having thrown off the yoke, give utterance
   to their wicked desires, and break out into extreme contempt.

   At that time the scribes burned with covetousness and swelled with
   ambition; their extortions were notorious; their cruelty was
   formidable; and such was their corruption of manners, that one would
   think they had conspired for the destruction of the Law. Besides, they
   had perverted by their false opinions the pure and natural meaning of
   the Law, so that Christ was constrained to enter into a sharp conflict
   with them; because their amazing rage hurried them on to extinguish the
   light of truth. So then, because there was danger that many persons,
   partly on account of such abuses, and partly on account of the din of
   controversies, would come to despise all religion, Christ seasonably
   meets them, and declares that it would be unreasonable if, on account
   of the vices of men, true religion were to perish, or reverence for the
   Law to be in any degree diminished. As the scribes were obstinate and
   inveterate enemies, and as they held the Church oppressed through their
   tyranny, Christ was compelled to expose their wickedness; for if good
   and simple men had not been withdrawn from bondage to them, the door
   would have been shut against the Gospel. There was also another reason;
   for the common people think themselves at liberty to do whatever they
   see done by their rulers, whose corrupt manners they form into a law.

   But that no man might put a different interpretation on what he was
   about to say, he begins by stating, that whatever sort of men the
   teachers were it was altogether unreasonable, either that on account of
   their filth the word of God should receive any stain, or that on
   account of their wicked examples men should hold themselves at liberty
   to commit sin. And this wisdom ought to be carefully observed; for many
   persons, having no other object in view than to bring hatred and
   detestation on the wicked and ungodly, mix and confound every thing
   through their inconsiderate zeal. All discipline is despised, and shame
   is trampled under foot; in short, there remains no respect for what is
   honorable, and, what is more, many are emboldened by it, and
   intentionally blazon the sins of priests, that they may have a pretext
   for sinning with less restraint. But in attacking the scribes, Christ
   proceeds in such a manner, that he first vindicates the Law of God from
   contempt. We must attend to this caution also if we desire that our
   reproofs should be of any service. But, on the other hand, we ought to
   observe, that no dread of giving offense prevented Christ from exposing
   ungodly teachers as they deserved; only he preserved such moderation,
   that the doctrine of God might not come to be despised on account of
   the wickedness of men.

   To inform us that he spoke publicly about their vices, not to raise
   envy against their persons, but to prevent the contagion from spreading
   more widely, Mark expressly states that he spoke to them in his
   doctrine; by which words he means that the hearers were profitably
   warned to beware of them. Now, though Luke appears to restrict it to
   the disciples, yet it is probable that the discourse was addressed
   indiscriminately to the whole multitude; which appears more clearly
   from Matthew, and, indeed, the subject itself required that Christ
   should have his eye on all without exception.

   2. In the chair of Moses. Reasons were not wanting for inserting here
   what Luke relates at a different place. Besides that the doctrine is
   the same, I have no doubt that Luke, after having said that the scribes
   were sharply and severely reproved by our Lord, added also the other
   reproofs which Matthew delayed till the proper place; for already we
   have frequently seen that the Evangelists, as occasion required,
   collected into one place various discourses of Christ. But as the
   narrative of Matthew is more full, I choose rather to take his words as
   the subject of exposition.

   Our Lord gives a general exhortation to believers to beware of
   conforming their life to the wicked conduct of the scribes, but, on the
   contrary, to regulate it by the rule of the Law which they hear from
   the mouth of the scribes; for it was necessary (as I have lately
   hinted) that he should reprove many abuses in them, that the whole
   people might not be infected. Lest, through their crimes, the doctrine
   of which they were the ministers and heralds should be injured, he
   enjoins believers to attend to their words, and not to their actions;
   as if he had said, that there is no reason why the bad examples of
   pastors should hinder the children of God from holiness of life. That
   the word scribes, agreeably to the Hebrew idiom, denotes the teachers
   or expounders of the Law, is well known; and it is certain that Luke
   calls the same persons lawyers [89]

   Now our Lord refers peculiarly to the Pharisees, who belonged to the
   number of the scribes, because at that time this sect held the highest
   rank in the government of the Church, and in the exposition of
   Scripture. For we have formerly mentioned that, while the Sadducees and
   Essenes preferred the literal interpretation of Scripture, the
   Pharisees followed a different manner of teaching, which had been
   handed down, as it were, to them by their ancestors, which was, to make
   subtle inquiries into the mystical meaning of Scripture. This was also
   the reason why they received their name; for they are called Pherusim,
   that is, expounders. [90] And though they had debased the whole of
   Scripture by their false opinions, yet, as they plumed themselves on
   that popular method of instruction, their authority was highly esteemed
   in explaining the worship of God and the rule of holy life. The phrase
   ought, therefore, to be thus interpreted: ?The Pharisees and other
   scribes, or, the scribes, among whom the Pharisees are the most highly
   esteemed, when they speak to you, are good teachers of a holy life, but
   by their works they give you very bad instructions; and therefore
   attend to their lips rather than to their hands.?

   It may now be asked, Ought we to submit to all the instructions of
   teachers without exception? For it is plain enough, that the scribes of
   that age had wickedly and basely corrupted the Law by false inventions,
   had burdened wretched souls by unjust laws, and had corrupted the
   worship of God by many superstitions; but Christ wishes their doctrine
   to be observed, as if it had been unlawful to oppose their tyranny. The
   answer is easy. He does not absolutely compare any kind of doctrine
   with the life, but the design of Christ was, to distinguish the holy
   Law of God from their profane works. For to sit in the chair of Moses
   is nothing else than to teach, according to the Law of God, how we
   ought to live. And though I am not quite certain whence the phrase is
   derived, yet there is probability in the conjecture of those who refer
   it to the pulpit which Ezra erected, from which the Law was read aloud,
   (Nehemiah 8:4.) Certainly, when the Rabbis expounded Scripture, those
   who were about to speak rose up in succession; but it was perhaps the
   custom that the Law itself should be proclaimed from a more elevated
   spot. That man, therefore, sits in the chair of Moses who teaches, not
   from himself, or at his own suggestion, but according to the authority
   and word of God. But it denotes, at the same time, a lawful calling;
   for Christ commands that the scribes should be heard, because they were
   the public teachers of the, Church.

   The Papists reckon it enough, that those who issue laws should possess
   the title and occupy the station; for in this way they torture the
   words of Christ to mean, that we are bound to receive obediently
   whatever the ordinary prelates of the Church enjoin. But this calumny
   is abundantly refuted by another injunction of Christ, when he bids
   them beware of the leaven of the Pharisees, (Matthew 16:6.)

   If Christ pronounces it to be not only lawful, but even proper, to
   reject whatever of their own the scribes mingle with the pure doctrine
   of the Law, certainly we are not bound to embrace, without
   discrimination or the exercise of judgment, whatever they are pleased
   to enjoin. Besides, if Christ had intended here to bind the consciences
   of his followers to the commandments of men, there would have been no
   good ground for what he said in another passage, that it is in vain to
   worship God by the commandments of men, (Matthew 15:9.)

   Hence it is evident, that Christ exhorts the people to obey the
   scribes, only so far as they adhere to the pure and simple exposition
   of the Law. For the exposition of, Augustine is accurate, and in
   accordance with Christ's meaning, that, ?the scribes taught the Law of
   God while they sat in the chair of Moses; and, therefore, that the
   sheep ought to hear the voice of the Shepherd by them, as by
   hirelings.? To which words he immediately adds: ?God therefore teaches
   by them; but if they wish to teach any thing of their own, refuse to
   hear, refuse to do them.? With this sentiment accords what the same
   writer says in his Fourth Book of Christian Doctrine: ?Because good
   believers do not obediently listen to any sort of man, but to God
   himself; therefore we may profitably listen even to those whose lives
   are not profitable.? It was, therefore, not the chair of the scribes,
   but the chair of Moses, that constrained them to teach what was good,
   even when they did not do what was good. For what they did in their
   life was their own; but the chair of another man did not permit them to
   teach what was their own.

   4. For they bind heavy and intolerable burdens. He does not charge the
   scribes with oppressing and tyrannizing over souls by harsh and unjust
   laws; for, though they had introduced many superfluous ceremonies -- as
   is evident from other passages -- yet Christ does not at present refer
   to that vice, because his design is, to compare right doctrine with a
   wicked and dissolute life. That the Law of God should be called a heavy
   and intolerable burden is not wonderful, and more especially in
   reference to our weakness. But though the scribes required nothing but
   what God had enjoined, yet Christ reproves the stern and rigid manner
   of teaching which was usually followed by those proud hypocrites, who
   authoritatively demand from others what they owe to God, and are
   rigorous in enforcing duties, and yet indolently dispense with the
   performance of what they so strictly enjoin on others, and allow
   themselves to do whatever they please. In this sense Ezekiel (34:4)
   reproaches them for ruling with sternness and rigor. For those who
   truly fear God, though they sincerely and earnestly endeavor to bring
   their disciples to obey Him, yet as they are more severe towards
   themselves than towards others, they are not so rigid in exacting
   obedience, and, being conscious of their own weakness, kindly forgive
   the weak. But it is impossible to imagine any thing that can exceed the
   insolence in commanding, or the cruelty, of stupid despisers of God,
   because they give themselves no concern about the difficulty of doing
   those things from which they relieve themselves; and therefore no man
   will exercise moderation in commanding others, unless he shall first
   become his own teacher. [91]

   5. And all their works they do that they may be seen by men. He had
   lately said that the scribes live very differently from what they
   teach; but now he adds that, if they have any thing which is apparently
   good, it is hypocritical and worthless, because they have no other
   design than to please men, and to vaunt themselves. And here zeal for
   piety and a holy life is contrasted with the mask of those works which
   serve no purpose but for ostentation; for an upright worshipper of God
   will never give himself up to that empty parade by which hypocrites are
   puffed up. Thus not only is the ambition of the scribes and Pharisees
   reproved, but our Lord, after having condemned the transgression and
   contempt of the Law of God in their whole life, that they might not
   shield themselves by their pretended holiness, anticipates them by
   replying, that those things of which they boast are absolute trifles,
   and of no value whatever, because they spring from mere ostentation. He
   afterwards produces a single instance, by which that ambition was
   easily perceived, which was, that by the fringes of their robes they
   held themselves out to the eyes of men as good observers of the Law.

   And make their phylacteries broad, and enlarge the fringes of their
   robes. For why were their fringes made broader, and their phylacteries
   more magnificent, than what was customary, except for idle display? The
   Lord had commanded the Jews to wear, both on their forehead and on
   their raiment, some remarkable passages selected out of the Law,
   (Deuteronomy 6:8.) As forgetfulness of the Law easily creeps upon the
   flesh, the Lord intended in this manner to keep it constantly in the
   remembrance of his people; for they were likewise enjoined to inscribe
   such sentences

   on the posts of their houses, (Deuteronomy 6:9,)

   that, wherever they turned their eyes, some godly warning might
   immediately meet them. But what did the scribes do? In order to
   distinguish themselves from the rest of the people, they carried about
   with them the commandments of God more magnificently inscribed on their
   garments; and in this boasting there was displayed an offensive
   ambition.

   Let us also learn from this, how ingenious men are in mixing up vain
   deception, in order to conceal their vices under some pretext and cloak
   of virtues, by turning to the purposes of their own hypocrisy those
   exercises of piety which God has enjoined. Nothing was more profitable
   than to exercise all their senses in the contemplation of the Law, and
   it was not without good reason that this was enjoined by the Lord. But
   so far were they from profiting by these simple instructions, that, by
   making perfect righteousness to consist in the adorning of robes, they
   despised the Law throughout their whole life. For it was impossible to
   treat the Law of God with greater contempt, than when they imagined
   that they kept it by pompous dress, or pronounced masks contrived for
   enacting a play to be a keeping of the Law.

   What Mark and Luke say about the robes relates to the same subject. We
   know that the inhabitants of Eastern countries commonly used long
   robes, -- a custom which they retain to this day. But it is evident
   from Zechariah (13:4) that the prophets were distinguished from the
   rest of the people by a particular form of a cloak. And, indeed, it was
   highly reasonable that the teachers should dress in this manner, that
   there might be a higher degree of gravity and modesty in their dress
   than in that of the common people; but the scribes had made an improper
   use of it by turning it into luxury and display. Their example has been
   followed by the Popish priests, among whom robes are manifestly nothing
   more than the badges of proud tyranny.

   6 And love the first places at entertainments.. He proves, by evident
   signs, that no zeal for piety exists in the scribes, but that they are
   wholly devoted to ambition. For to seek the first places and the first
   seats belongs only to those who choose rather to exalt themselves among
   men, than to enjoy the approbation of God. But above all, Christ
   condemns them for desiring to be called masters; for, though the name
   Rabbi in itself denotes excellence, yet at that time the prevailing
   practice among the Jews was, to give this name to the masters and
   teachers of the Law. But Christ asserts that this honor does not belong
   to any except himself; from which it follows that it cannot, without
   doing injury to him, be applied to men. But there is an appearance of
   excessive harshness, and even of absurdity, in this, since Christ does
   not now teach us in his own person, but appoints and ordains masters
   for us. Now it is absurd to take away the title from those on whom he
   bestows the office, and more especially since, while he was on earth,
   he appointed apostles to discharge the office of teaching in his name.

   If the question be about the title, Paul certainly did not intend to do
   any injury to Christ by sacrilegious usurpation or boasting, when he
   declared that. he was

   a master and teacher of the Gentiles, (1 Timothy. 2:7.)

   But as Christ had no other design than to bring all, from the least to
   the greatest, to obey him, so as to preserve his own authority
   unimpaired, we need not give ourselves much trouble about the word.
   Christ therefore does not attach importance to the title bestowed on
   those who discharge the office of teaching, but restrains them within
   proper limits, that they may not rule over the kith of brethren. We
   must always attend to the distinction, that Christ alone ought to be
   obeyed, because concerning him alone was the voice of the Father heard
   aloud from heaven, Hear him, (Matthew 17:5;) and that teachers are his
   ministers in such a manner that he ought to be heard in them, and that
   they are masters under him, so far as they represent his person. The
   general meaning is, that his authority must remain entire, and that no
   mortal man ought to claim the smallest portion of it. Thus he is the
   only Pastor; but yet he admits many pastors under him, provided that he
   hold the preeminence over them all, and that by them he alone govern
   the Church.

   And you are all brethren. This opposite clause must be observed. For,
   since we are brethren, he maintains that no man has a right to hold the
   place of a master over others; and hence it follows, that he does not
   condemn that authority of masters which does not violate brotherly
   intercourse among the godly. In short, nothing else is here enjoined
   than that all should depend on the mouth of Christ alone. Nearly to the
   same purpose does Paul argue, when he says that we have no right to
   judge one another, for all are brethren, and

   all must stand before the judgment seat of Christ,
   (Romans 14:10.)

   9. And call no man on earth your Father. He claims for God alone the
   honor of Father, in nearly the same sense as he lately asserted that he
   himself is the only Master; for this name was not assumed by men for
   themselves, but was given to them by God. And therefore it is not only
   lawful to call men on earth fathers, but it would be wicked to deprive
   them of that honor. Nor is there any importance in the distinction
   which some have brought forward, that men, by whom children have been
   begotten, are fathers according to the flesh, but that God alone is the
   Father of spirits. I readily acknowledge that in this manner God is
   sometimes distinguished from men, as in Hebrews 12:5, but as Paul more
   than once calls himself a spiritual father, (1 Corinthians 4:15;
   Philippians 2:22,) we must see how this agrees with the words of
   Christ. The true meaning therefore is, that the honor of a father is
   falsely ascribed to men, when it obscures the glory of God. Now this is
   done, whenever a mortal man, viewed apart from God, is accounted a
   father, since all the degrees of relationship depend on God alone
   through Christ, and are held together in such a manner that, strictly
   speaking, God alone is the Father of all.

   10. For one is your Master, even Christ. He repeats a second time the
   former statement about Christ's office as Master, in order to inform us
   that the lawful order is, that God alone rule over us, and possess the
   power and authority of a Father, and that Christ subject all to his
   doctrine, and have them as disciples; as it is elsewhere said, that
   Christ is the only

   head of the whole Church, (Ephesians 1:22)

   because the whole body ought to be subject to him and obey him.

   11. He who is greatest among you. By this conclusion he shows that he
   did not, after the manner of the sophists, dispute about words, but, on
   the contrary, looked to the fact, that no man, through forgetfulness of
   his rank, might claim more than was proper. He therefore declares that
   the highest honor in the Church is not government, but service. Whoever
   keeps himself within this limit, whatever may be the title which he
   bears, takes nothing away either from God or from Christ; as, on the
   other hand, it serves no good purpose to take the name of a servant for
   the purpose of cloaking that power which diminishes the authority of
   Christ as a Master. For of what avail is it that the Pope, when he is
   about to oppress wretched souls by tyrannical laws, begins with styling
   himself the servant of servants of God, but to insult God openly, and
   to practice shameful mockery on men? Now while Christ does not insist
   on words, he strictly forbids his followers to aspire or desire to rise
   any higher than to enjoy brotherly intercourse on an equal footing
   under the heavenly Father, and charges those who occupy places of honor
   to conduct themselves as the servants of others. He adds that
   remarkable statement which has been formerly explained, [92] he that
   humbleth himself shall be exalted.
     __________________________________________________________________

   [84] ?Estre appelez des hommes Maistres;? -- ?to be called by men
   Masters.?

   [85] ?No Soyez point appelez Maistres;? -- ?but not be called Masters.?

   [86] ?Docteurs;? -- ?doctors.?

   [87] ?Un des docteurs de la loy;? -- ?one of the doctors of the law.?

   [88] ?Offensé et scandalizé des vices qu'on voyoit és scribes;? --
   ?offended and scandalized at the vices which they saw in the scribes.?

   [89] ?Docteurs de la loy;? -- ?teachers,? or ?doctors of the law.?
   Harmony, vol. 1, p. 281.

   [90] Harmony, [5]vol 1, p. 281.

   [91] ?Si premierement il ne se regle luy-mesme, et s'assul jetit aux
   mesmes choses qu'il commande;? -- ?if he do not first rule himself, and
   submit to the same things which he commands.?

   [92] Harmony, [6]vol. 2, p. 165.
     __________________________________________________________________

   MATTHEW 23:13-15; MARK 12:40
   LUKE 11:52; 20:47

   Matthew 23:13-15

   Mark 12:40

   Luke 11:52

   13. But woe to you, scribes and Pharisees, hypocrites! For you shut up
   the kingdom of heaven against men; for you do not enter yourselves, and
   do not permit those who come to enter. 14. And woe to you, scribes and
   Pharisees, hypocrites! for you devour widows' houses, and that under
   the disguise of a long prayer; therefore you will be the more severely
   punished. 15. Woe to you, scribes and Pharisees, hypocrites! for you
   compass sea and land to make [93] one proselyte; and when he is made,
   [94] you make him twice as much the child of hell as yourselves.

   40. Who devour widows' houses, and that under the disguise of a
   longprayer. These shall receive a severer condemnation.

   52. Woe to you, lawyers! for you have taken away the key of knowledge:
   you did not enter yourselves, and you hindered those who were entering.


   Luke 20:47

   47. Who devour widows' houses, and by way of pretence make long prayers
   [95] . These shall receive greater condemnation.


   He breaks out into still stronger language of condemnation, and he does
   so not so much on their account, as for the purpose of withdrawing the
   common people and simple-minded men from their sect. [96] For though we
   see frequently in Scripture the judgment of God pronounced against the
   reprobate, so as to render them the more inexcusable, yet in their
   person the children of God receive a useful warning, not to involve
   themselves in the snares of the same crimes, but to guard against
   falling into similar destruction. Certainly, when the scribes, after
   overturning the worship of God and corrupting the doctrine of
   godliness, would endure no correction, and with desperate madness, to
   their own destruction and that of the whole nation, opposed the
   redemption which was offered to them, it was proper that they should be
   held up to the hatred and detestation of all. And yet Christ did not so
   much consider what they deserved, as what would be useful to the
   uneducated and ignorant; for he intended, towards the close of his
   life, to leave a solemn testimony, that no man might, except knowingly
   and willingly, be deceived by persons so base and wicked.

   We know how powerfully a foolish reverence for false teachers hinders
   simple people from getting clear of their erroneous views. The Jews
   were at that time deeply imbued with false doctrine, and had even
   imbibed from their earliest years many superstitions. While it was hard
   and difficult in itself to bring them back to the right path, the chief
   obstacle lay in the foolish opinion which they had formed about the
   false teachers, whom they regarded as the lawful prelates of the
   Church, the rulers of divine worship, and the pillars of religion.
   Besides, they were so strongly fascinated, that they could scarcely be
   drawn away from those teachers but by violent fear. It is not therefore
   for the purpose of cursing the scribes that Christ pronounces against
   them the dreadful vengeance of God, but to withdraw others from their
   impostures. In like manner, we are compelled at the present day to
   thunder loudly against the Popish clergy, for no other reason than that
   those who are tractable, and not quite desperate, may direct their
   minds to their salvation, and, moved by the judgment of God, may break
   the deadly snares of superstitions by which they are held captive.

   Hence we may infer how cruel is the mildness of those who dislike our
   vehemence. They are displeased to see harshness and severity used
   towards the wolves, which are constantly, with open mouth, tearing and
   devouring the sheep; and yet they see the poor sheep deceived by a vain
   disguise, freely throwing themselves into the jaws of the wolves,
   unless the pastor who desires to save them, and endeavors to rescue
   them from destruction, drive them away with a loud voice. We must
   therefore follow out the design of Christ, by copying out his example
   in severe threatenings against wicked despisers, and in boldly
   exclaiming against them, that those who are capable of being cured may
   be led by the fear of destruction to withdraw from them. For though we
   gain nothing by addressing the enemies of the truth, yet they must be
   summoned to the judgment-seat of God, and others must be warned, that
   they may know that the same destruction awaits themselves, if they do
   not speedily withdraw from a wicked league with them.

   Matthew 23:13. You shut up the kingdom of heaven. Christ pronounces a
   curse on them, because they pervert their office to the general
   destruction of the whole people; for since the government of the Church
   was in their hands, they ought to have been, as it were, porters for
   the kingdom of heaven. What purpose is served by religion and holy
   doctrine but to open heaven to us? For we know that all mankind are
   banished from God, and excluded from the inheritance of eternal
   salvation. Now the doctrine of religion may be said to be the door by
   which we enter into life, and therefore Scripture says metaphorically,
   that the keys of the kingdom of heaven are given to pastors, as I have
   explained more fully under Matthew 16:19. And we ought to abide by this
   definition, which appears still more strongly from the words of Luke,
   in which Christ reproaches the lawyers with having taken away the key
   of knowledge, which means that, though they were the guardians of the
   Law of God, they deprived the people of the true understanding of it.
   As, therefore, in the present day, the keys of the kingdom of heaven
   are committed to the custody of pastors, that they may admit believers
   into eternal life, and exclude unbelievers from all expectation of it,
   so the priests and scribes anciently under the Law held the same
   office.

   From the word knowledge we infer how absurdly the Papists forge false
   keys, as if they possessed some magical power apart from the word of
   God; for Christ declares that none but those who are ministers of
   doctrine have the use of keys. If it be objected, that the Pharisees,
   though they were perverse expounders of the Law still held the keys, I
   reply: Though, in respect of their office, the keys were entrusted to
   them, yet they were suppressed by malice and deceit, so that they no
   longer retained the use of them. And therefore Christ says, that they
   took away, or stole that key of knowledge, by which they ought to have
   opened the gate of heaven. In like manner, heaven is shut by Popery
   against the wretched people, while the very pastors--or, at least,
   those who hold that office--prevent them by their tyranny from being
   opened. If we are not excessively indifferent, we will not willingly
   enter into a league with wicked tyrants, who cruelly shut against us
   the entrance into life.

   14. For you devour widows' houses. He now proceeds farther, for he not
   only accuses them of open crimes which demand hatred and detestation,
   but even tears away the disguises of virtues, by which they deceived
   the common people. If it be objected, that there was no need of
   reproving those things which could do no harm by their example, we
   ought to recollect that it was impossible to promote the salvation of
   those who were held bound by the errors of the scribes, unless they
   turned away entirely from such persons. This reason, therefore,
   constrained Christ to expose the vain appearance of virtues, which
   nourishes superstitions.

   And that under the pretense of a long prayer. He says in general that,
   even when they appear to do what is right, they wickedly abuse the
   pretense of religion. Long prayers contained some evidence of
   remarkable piety; for the more holy a man is, the more eminently is he
   devoted to prayer. But Christ says that the Pharisees and scribes were
   so impure, that even the chief part of the worship of God was not used
   by them without committing sin, because constancy in prayer was with
   them, trap for base gain. For they sold their prayers in exactly the
   same manner as hirelings dispose of their daily labor. [97] Hence also
   we infer that our Lord does not exactly reprove long prayers, as if in
   itself it were an impropriety--particularly since pastors ought to be
   eminently devoted to prayer--but to condemn this abuse, because a thing
   laudable in itself was turned to a wicked purpose. For when men aim at
   gain by means of hired prayers, the more fervent the appearance of what
   they call devotion becomes, the more is the name of God profaned. And
   as this false conviction had been long and deeply seated in the minds
   of the common people, on this account Christ employs harsher
   threatenings; for the pollution of so sacred a thing was no light
   offense. That it was chiefly widows that were imposed on need not
   excite surprise, because silly women are more prone to superstition,
   and therefore it has always been customary for base men to make gain
   of. them. Thus Paul brings a charge against the false teachers of his
   age, that they

   lead captive silly women laden with sins, (2 Timothy 3:6.)

   15. For you compass sea and land. The scribes had also acquired
   celebrity by their zeal in laboring to bring over to the Jewish
   religion the strangers and uncircumcised. And so, if they had gained
   any one by their false appearances, or by any other stratagem, they
   gloried wonderfully over it as an increase of the Church. On this
   account also they received great applause from the common people, that
   by their diligence and ability they brought strangers into the Church
   of God. Christ declares, on the contrary, that so far is this zeal from
   deserving applause, that they more and more provoke the vengeance of
   God, because they bring under heavier condemnation those who devote
   themselves to their sect. We ought to observe how corrupt their
   condition at that time was, and what confusion existed in religion; for
   as it was a holy and excellent work to gain disciples to God, so to
   allure the Gentiles to the Jewish worship--which was at that time
   degenerate, and was even full of wicked profanation -- was nothing else
   than to hurry them from Scylla to Charybdis. [98] Besides, by a
   sacrilegious abuse of the name of God, they drew down upon themselves a
   heavier condemnation, because their religion allowed them grosser
   licentiousness of crime. An instance of the same kind may be seen at
   the present day among the monks; for they are diligent in culling
   proselytes from every quarter, but those proselytes, from being
   lascivious and debauched persons, they render altogether devils: for
   such is the filthiness of those puddles, within which they carry on
   their reveling, that it would corrupt even the heavenly angels. [99]
   Yet the monk's habit is a very suitable mantle for concealing
   enormities of every description.
     __________________________________________________________________

   [93] ?Afin de gaigner un proselyte;? -- ?in order to gain one
   proselyte.?

   [94] ?Et quand il est gaigné;? -- ?and when he is gained.?

   [95] ?Lesquels devorent les maisons des vefues, sous ombre de faire
   longue oraison;? -- ?who devour the houses of widows, under the
   pretense of making a long prayer.?

   [96] ?De suyvre telle maniere de gens;? -- ?from following that sort of
   people.?

   [97] ?Que les mercenaires et ouvriers ont accoustumé de vendre leur
   labeur, et se loer à la journee;? -- ?as hirelings and laborers are
   wont to sell their labor, and to hire themselves out for the day.?

   [98] ?Ce n'estoit autre chose que de les oster d'un danger, pour les
   precipiter en un plus grand;? -- ?it was nothing else than to rescue
   them from one danger to plunge them into a greater.? The allusion in
   the text is to Scylla a rocky promontory on the Italian side of the
   Strait of Messina, and to Charybdis, a whirlpool opposite to it, on the
   coast of Sicily. Either of them singly would have rendered the
   navigation formidable, but their vicinity to ly aggravated the danger;
   for the very exertions which kept the mariner at a distance from the
   one unavoidably brought him nearer to the other. This appalling scene
   meets us frequently in the ancient mythology, in the allusions of poets
   and orators, and on many other occasions. He who, by avoiding one evil,
   fell into one still greater, was proverbially said to have avoided
   Scylla and fallen into Charybdis. -- Ed.

   [99] ?Les anges de Paradis;? -- ?the angels of Paradise.?
     __________________________________________________________________

   MATTHEW 23:16

   Matthew 23:16-22

   16. Woe to you, blind guides! who say, Whosoever shall swear by the
   temple, it is nothing; but he who shall swear by the gold of the temple
   is guilty. 17. Fools, and blind! for which is greater, the gold, or the
   temple which sanctifieth the gold? 18. And, Whosoever shall swear by
   the altar, it is nothing; but whosoever shall swear by the gift which
   is upon it is guilty. 19. Fools, and blind! for which is greater, the
   gilt, or the altar which sanctifieth the gift? 20. Whosoever therefore
   shall swear by the altar, sweareth by it, and by all things that are on
   it. 21. And whosoever shall swear by the temple, sweareth by it, and by
   him that dwelleth in it. 22. And whosoever shall swear by heaven,
   sweareth by the throne of God, and by him that sitteth upon it.


   Matthew 23:16. Woe to you, blind guides, As ambition is almost always
   connected with hypocrisy, so the superstitions of the people are
   usually encouraged by the covetousness and rapacity of pastors. The
   world has, indeed, a natural propensity to errors, and even draws down
   upon itself, as if on purpose, every kind of deceit and imposture; but
   improper modes of worship come to gain a footing only when they are
   confirmed by the rulers [100] themselves. And it generally happens,
   that those who possess authority not only, by their connivance, fawn
   upon errors, because they perceive that they are a source of gain to
   them, but even assist in fanning the flame. Thus we see that the
   superstitions of Popery were heightened by innumerable expedients,
   while the priests opened their mouths for the prey; and even now they
   daily contrive many things by which they delude still more the foolish
   multitude. And when minds have once fallen under the darkening
   influence of the enchantments of Satan, nothing is so absurd or
   monstrous as not to be eagerly swallowed.

   It was on this account that the Jews had more reverence for the gold of
   the temple, and for the sacred offerings, than for the temple and the
   altar. But the sacredness of the offerings depended on the temple and
   the altar, and was only something inferior and accessory. It may
   readily be believed that this dream proceeded from the scribes and
   priests, because it was a scheme well fitted for collecting prey. And
   this was not only a foolish but a highly dangerous error, because it
   led the people into ridiculous fancies. There is nothing to which men
   are more prone than to fall away from the pure worship of God: and
   therefore, under the covering of this veil, it was easy for Satan to
   withdraw from the contemplation of God those who were too strongly
   inclined to foolish imaginations. This is the reason why Christ so
   severely chastises that error. And yet the Papists were not ashamed to
   prostitute the sacred name of God to a mockery still more detestable;
   for they reckon it of more importance to touch a morsel of a stinking
   carcass, than to peruse the sacred volume of the Old and New
   Testaments, or even to raise their hands towards heaven. And in this
   way arises a carnal worship of God, by which the proper fear of God is
   gradually obliterated.

   It is nothing. By this phrase he does not mean that they entirely took
   away the honor of the temple, but he speaks comparatively. For when
   they represented in extravagant terms the sacredness of offerings, the
   common people were led to entertain such veneration for them, that the
   majesty of the temple and of the altar was undervalued, and they
   reckoned it a less heinous crime to violate it by perjuries than to
   swear by the sacred offerings with too little reverence.

   18. And whosoever shall swear by the altar. Here our Lord does what
   ought to be done in correcting errors; for he leads us up to the
   source, and shows, by the very nature of an oath, that the temple is
   far more valuable than the gifts which are offered in it. He
   accordingly assumes this principle, that it is not lawful to swear but
   by the name of God alone. Hence it follows that, whatever forms men may
   employ in swearing, they must give to God the honor which is due to
   him; and hence also it follows in what manner and to what extent we are
   at liberty to swear by the temple, namely, because it is the residence
   or sanctuary of God; and by heaven, because there the glory of God
   shines. God permits himself to be called as a witness and judge, by
   means of such symbols of his presence, provided that he retain his
   authority unimpaired; for to ascribe any Divinity to heaven would be
   detestable idolatry. Now so far as God holds out to us a brighter
   mirror of his glory in the temple than in offerings, so much the
   greater reverence and sacredness is due to the name of the temple. We
   now perceive, therefore, in what sense Christ says that we swear by him
   who inhabits heaven, when we swear by heaven itself. His design is, to
   direct all forms of swearing to their lawful end and object.
     __________________________________________________________________

   [100] ?Quand les prelates les conferment;? -- ?when the prelates
   confirm them.?
     __________________________________________________________________

   MATTHEW 23:23-28; LUKE 11:42, 44

   Matthew 23:23-28

   Luke 11:42, 44

   23. Woe to you, scribes and Pharisees, hypocrites! for you pay tithe of
   mint, and anise, and cumin and have omitted the more important points
   of the law, judgment, and mercy, and faith. The latter you ought to
   have done, and not to have omitted the former. 24. Blind guides, who
   strain out the gnat, but swallow the camel. 25. Woe to you, scribes and
   Pharisees, hypocrites! for you cleanse the outer part of the cup and of
   the dish, but within they are full of extortion and intemperance.
   26. Blind Pharisee, cleanse first what is within the cup and dish, that
   the outer parts of them also may be made clean. 27. Woe to you, scribes
   and Pharisees, hypocrites! for you are like whitened sepulchers, which
   outwardly indeed appear beautiful, but within are full of dead men's
   bones, and of all filthiness. 28. So you also outwardly indeed appear
   righteous to men; but within you are full of hypocrisy and iniquity.

   42. But woe to you, Pharisees! for you pay tithe of mint, and rue, and
   every kind of herb, and pass by judgment and the love of God. The
   latter you ought to have done, and not to have omitted the former. (A
   little after.) 44. Woe to you, scribes and Pharisees, hypocrites! for
   you are as tombs which do not appear, and the men who walk over them
   are not aware of them.


   Christ charges the scribes with a fault which is found in all
   hypocrites, that they are exceedingly diligent and careful in small
   matters, but disregard the principal points of the Law. This disease
   has prevailed in almost all ages, and among all nations; so that men
   have, in most cases, endeavored to please God by observing with
   exactness some trivial matters. Finding that they cannot entirely
   release themselves from all obedience to God, they have recourse to
   this second remedy of expiating any heinous offenses by satisfactions
   which are of no value. Thus we see that the Papists, while they
   transgress the chief commandments of God, are extremely zealous in the
   performance of trifling ceremonies. Hypocrisy of the same kind is now
   reproved by God in the scribes, who, while they were very diligent and
   careful in paying tithes, cared little about the principal points of
   the Law. To expose more fully to ridicule their offensive ostentation,
   he does not say generally that they paid tithes, but tithes of mint,
   and anise, and (as Luke has it) of every kind of herb, so as to make a
   display of extraordinary zeal for piety at the least possible expense.

   But as Christ makes the chief righteousness of the Law to consist in
   mercy, judgment, and faith, we must first, see what he means by these
   words; and, secondly, why he left out the commandments of the first
   table, which strictly relate to the worship of God, as if godliness
   were of less value than the duties of charity. Judgment is taken for
   equity, or uprightness, the effect of which is, that we render to every
   man what belongs to him, and that no man deceives or injures others.
   Mercy proceeds farther, and leads a man to endeavor to assist his
   brethren with his property, to relieve the wretched by advice or by
   money, to protect those who are unjustly oppressed, and to employ
   liberally for the common good the means which God has put into his
   hands. Faith is nothing else than strict integrity; not to attempt any
   thing by cunning, or malice, or deceit, but to cultivate towards all
   that mutual sincerity which every man wishes to be pursued towards
   himself. The sum of the Law, therefore, relates to charity.

   The word faith, I am aware, is interpreted by some persons differently,
   as including, by synecdoche, the whole worship of God; but Christ,
   according to his custom, here brings the true test of holiness to
   brotherly love, and therefore does not refer to the first table. Nor is
   it inconsistent with this view that, instead of faith, Luke uses the
   expression, the love of God; for the design of Christ was, to show what
   it is that the Lord chiefly requires of us in his Law. It is well known
   that the Law was divided into two tables, so as to point out, first,
   what we owe to God, and next, what we owe to men. Luke expresses both
   parts as if Christ had said, that the chief design of the Law is, that
   we should love God, and that we should be just and merciful towards our
   neighbors. Matthew satisfies himself with one part; and there is no
   absurdity in calling the duties of charity the principal points of the
   Law, since charity itself is pronounced by Paul to be the perfection of
   the Law; as he also says, that

   the Law is fulfilled if toe love our neighbors,
   (Romans 13:10.)

   And Christ, when formerly interrogated as to the commandments of the
   Law quoted none but those which belonged to the second table.

   If it be objected, that in this way men are preferred to God, because
   charity, which is performed towards them, is reckoned more valuable
   than religion, the answer is easy. Christ does not here contrast the
   second table of the Law with the first, but, on the contrary, draws
   from the manner in which the second table is kept the proof whether or
   not God is truly and sincerely worshipped. As piety lies within the
   heart, and as God does not dwell amongst us in order to make trial of
   our love towards Him, and does not even need our services, it is easy
   for hypocrites to lie, and falsely to pretend to love God. But the
   duties of brotherly love fall under the senses, and are placed before
   the eyes of all, and therefore in them the impudence of hypocrites is
   better ascertained. Christ, therefore, did not intend to enter into
   subtle inquiries about the particular parts of righteousness, or their
   order, but, so far as the ordinary capacity of men allowed, intended
   simply to show that the Law is kept only when men are just, and kind,
   and true, towards each other; for thus they testify that they love and
   fear God, and give proper and sufficient evidence of sincere piety. Not
   that it is enough to discharge our duties towards men, if we do not
   first render to God what we owe to him, but because he who regulates
   his life according to God's commandment must be a sincere worshipper of
   God.

   And yet the question is not fully answered; for tithes, which Christ
   places inferior to judgment and mercy, were a part of divine worship,
   and some part of them was usually bestowed on the poor, so that tithes
   contained a double sacrifice. I reply: Tithes are not simply compared
   to alms, and faith, and judgment, but the pretended holiness of the
   scribes is compared with the sincere and pure feeling of charity. Why
   were they so ready and willing to pay tithes, but in order to pacify
   God a, the least expense and trouble? For they did not regard the
   principal point; and therefore those light matters, by which they
   attempted to deceive God and men, ought not to be reckoned along the
   duties of charity.

   Matthew 23:23. The former you ought to have done. This is intended to
   anticipate their calumny; for they might have put an unfavorable
   interpretation on his discourse, and charged him with setting no value
   on what the Law of God had enjoined. He therefore acknowledges that
   whatever God has enjoined ought to be performed, and that no part of it
   ought to be omitted, but maintains that zeal for the whole Law is no
   reason why we ought not to insist chiefly on the principal points.
   Hence he infers that they overturn the natural order who employ
   themselves in the smallest matters, when they ought rather to have
   begun with the principal points; for tithes were only a kind of
   appendage. Christ therefore affirms that he has no intention to lessen
   the authority even of the smallest commandments, though he recommends
   and demands due order in keeping the Law. It is therefore our duty to
   preserve entire the whole Law, which cannot be violated in any part
   without contempt for its Author; for He who has forbidden us to commit
   adultery, and to kill, and to steal, has likewise condemned all impure
   desire. Hence we conclude that all the commandments are so interwoven
   with each other, that we have no right to detach one of them from the
   rest. Wherefore it is also written,

   Cursed is every one that performeth not all things that are written,
   (Deuteronomy 27:26; Galatians 3:10;)

   by which words the righteousness of the whole Law, without exception,
   is enforced. But this reverence, as we have said, does not take away
   the distinction between the commandments, or the true design of the
   Law, to which those who truly observe it direct their mind, that they
   may not merely amuse themselves on the surface.

   24. Blind guides. This is s proverbial saying, by which he beautifully
   describes the affected scrupulousness of hypocrites about trifling
   matters; for they utterly shrink from very small faults, as if a single
   transgression appeared to them more revolting than a hundred deaths,
   and yet they freely permit themselves and others to commit the most
   heinous crimes. They act as absurdly as if a man were to strain out a
   small crumb of bread, and to swallow a whole loaf.

   Straining out [101] a gnat, and swallowing a camel. We know that a gnat
   is a very small animal, and that a camel is a huge beast. Nothing
   therefore could be more ridiculous than to strain out the wine or the
   water, so as not to hurt the jaws by swallowing a gnat, and yet
   carelessly to gulp down a camel. [102] But it is evident that
   hypocrites amuse themselves with such distinctions; for while they pass
   by judgment, mercy, and faith, and even tear in pieces the whole Law,
   they are excessively rigid and severe in matters that are of no great
   importance; and while in this way they pretend to kiss the feet of God,
   they proudly spit in his face.

   25. For you cleanse the outer part. Our Lord follows out the same
   statement, and employs a figure for reproaching the scribes with being
   eagerly bent on this single object of making a brilliant appearance
   before men. For by the outer part of the dish he metaphorically
   expresses the outward appearance; as if he had said, ?You give
   yourselves no concern about any cleanness but what appears outwardly,
   which is quite as if one were carefully to wash off the filth of the
   dish without, but to leave it filthy within.? That the expression is
   metaphorical is evident from the second clause, in which the
   uncleanness within is condemned, because within they are full of
   intemperance and extortion. He therefore reproves their hypocrisy, in
   not endeavoring to regulate their life, except before the eyes of men,
   in order to procure for themselves an empty reputation for holiness.
   Thus he recalls them to the pure and sincere desire of a holy life.
   Cleanse first, he says, that which is within; for it would be
   ridiculous to feast your eyes with outward splendor, and yet to drink
   out of a cup full of dregs, or in other respects filthy. [103]

   27 You are like whitened sepulchers. This is a different metaphor, but
   the meaning is the same; for he compares them to sepulchers, which the
   men of the world ambitiously construct with great beauty and splendor.
   As a painting or engraving on sepulchers draws the eyes of men upon
   them, while inwardly they contain stinking carcasses; so Christ says
   that hypocrites deceive by their outward appearance, because they are
   full of deceit and iniquity. The words of Luke are somewhat different,
   that they deceive the eyes of men, like sepulchers, which frequently
   are not perceived by those who walk over them; but it amounts to the
   same meaning, that, under the garb of pretended holiness, there lurks
   hidden filth which they cherish in their hearts, like a marble
   sepulcher; for it wears the aspect of what is beautiful and lovely, but
   covers a stinking carcass, so as not to be offensive to those who pass
   by. Hence we infer what I have formerly said, that Christ, with a view
   to the advantage of the simple and ignorant, tore off the deceitful
   mask which the scribes held wrapped around them in empty hypocrisy; for
   this warning was advantageous to simple persons, that they might
   quickly withdraw from the jaws of wolves. Yet this passage contains a
   general doctrine, that the children of God ought to desire to be pure
   rather than to appear so.
     __________________________________________________________________

   [101] In rendering the words, hoi diulizontes tou kunopa, Campbell
   resorts to a circumlocution, who strain your liquor, to avoid
   swallowing a gnat; and he adds the following note:-- E.T. Who strain at
   a gnat. I do not understand the import of this expression. Some have
   thought that it has sprung originally from a mere typographical error
   of some printer, who has made it strain at, instead of strain out.? --
   The conjecture mentioned by Campbell is strongly confirmed by the
   earlier English versions. ?Blinde leders; clensenge a gnat, but
   swolowynge a camel.? -- (Wyclif, 1380.) ?Ye blinde gydes, which strayne
   out a gnat, and swalowe a cammyll.? -- (Tyndale, 1534.) ?Ye blynde
   gydes, which strayne out a gnat, and swalowe a camell.? -- (Cranmer,
   1539.) ?Ye blynde gydes, which strayne out a gnate, and swalow a
   cammel.? -- (Geneva, 1557.) ?Blinde guides, that strain a gnat, and
   swallow a camel.? -- (Rheims, 1582.) The coincidence of those versions
   in supporting the true reading is very remarkable, and the substitution
   of at for out is more likely to have been the effect of accident than
   of design. -- Ed.

   [102] ?Et cependant ne faire point de difficulté d'engloutir un chameau
   tout entier;? -- ?and yet make no difficulty about swallowing a whole
   camel.?

   [103] ?Plene de lie et de bourbe, ou autrement orde et sale;?--full of
   dregs and of mud, or otherwise nasty and filthy.?
     __________________________________________________________________

   MATTHEW 23:29-39
   LUKE 11:47-51; 13:34-35; 11:53-54

   Matthew 23:29-39

   Luke 11:47-51

   29. Woe to you scribes and Pharisees, hypocrites! for you build the
   sepulchers of the prophets and embellish the monuments of the
   righteous, 30. And say, If we had been in the days of our fathers, we
   would not have been their associates in the blood of the prophets.
   31. Thus you testify against yourselves, that you are the children of
   those who killed the prophets. 32. Do you also fill up the measure of
   your fathers. 33. Serpents, offspring of vipers, how shall you escape
   the judgment of hell? 34. Therefore, lo, I send to you prophets, and
   wise men, and scribes, and some of them you will slay and crucify, and
   some of them you will scourge in your synagogues, and persecute from
   city to city: 35. That upon you may come all the righteous blood which
   hath been shed on the earth, from the blood of righteous Abel to the
   blood of Zechariah, son of Barachiah, whom you slew between the temple
   and the altar. 36. Verily I say to you, All these things shall come on
   this generation. 37. Jerusalem, Jerusalem, who slayest the prophets,
   and stonest those who were sent to thee, how often would I have
   gathered together thy children, as a hen gathereth her chickens under
   her wings, and you would not! 38. Lo, your house is left to you
   desolate. 39. For I tell you, that you shall never see me henceforth,
   till you say, Blessed be he that cometh in the name of the Lord.

   47. Woe to you, for you build the monuments [104] of the prophets, and
   your fathers slew them. [105] 48. Truly you testify that you approve of
   the actions of your fathers; [106] for they indeed slew them, and you
   build their sepulchers. 49. Therefore also the Wisdom of God hath said,
   I will send to them prophets and apostles, and some of them they will
   slay and persecute: 50. That the blood of all the prophets, which hath
   been shed since the creation of the world, may be demanded from this
   generation; 51. From the blood of Abel to the blood of Zechariah, who
   perished between the altar and the temple. Assuredly I tell you, That
   it shall be demanded from this generation.


   Luke 13:34-35

   34. Jerusalem, Jerusalem, who slayest the prophets, and stonest those
   who are sent to thee; how often would I have gathered thy children
   together, as a bird gathereth its brood under its wings, and you would
   not! 35. Lo, your house is left to you desolate. But I tell you, that
   you shall not see me, until the time come when you say Blessed be he
   that cometh in the name of the Lord.


   Luke 11:53-54

   53. And while he was saying these things to them, the lawyers and
   Pharisees began to press him closely, and cunningly to interrogate him
   about many things; 54. Laying snares for him, and seeking to catch
   something out of his mouth, to accuse him.


   Matthew 23:29. For you build the sepulchers of the prophets. An
   unfounded opinion is entertained by some, that the scribes are here
   reproved for superstition, in foolishly honoring the deceased prophets
   by splendid sepulchers, as the Papists now transfer the honor of God to
   departed saints, and even are so perverse as to adore their images.
   They had not yet arrived at such a pitch of blindness and madness, and
   therefore the design of Christ was different. The scribes endeavored to
   gain the favor of the ignorant multitude, and indeed of all the Jews,
   by this additional hypocrisy, that they cherished with reverence the
   memory of the prophets; for while in this manner they pretended to
   maintain their doctrine, any one would have supposed that they were
   faithful imitators of them, and very keen zealots for the worship of
   God. It was a proposal, therefore, which was likely to prove highly
   acceptable, to erect monuments for the prophets, because in this way
   religion might be said to be drawn out of darkness, that it might
   receive the honor which it deserved. And yet nothing was farther from
   their design than to restore doctrine, which might appear to have been
   extinguished by the death of the prophets. But though they were not
   only averse to the doctrine of the prophets, but most inveterate
   enemies to it, yet they honored them--when dead--with sepulchers, as if
   they had made common cause with them.

   It is customary, indeed, with hypocrites thus to honor, after their
   death, good teachers and holy ministers of God, whom they cannot endure
   while they are alive. Nor does this arise merely from the common fault,
   which Horace thus describes: ?We hate virtue while it is in safety, but
   when it has been removed from our eyes, we seek it with envy;? [107]
   but as the ashes of the dead no longer give annoyance by harsh and
   severe reproofs, they who are driven to madness by the living voices of
   those men are not unwilling, by adoring them, to make an empty display
   of religion. It is a hypocrisy which costs little to profess warm
   regard for those who are now silent. [108] Thus each of the prophets,
   in his own age, was contemptuously rejected, and wickedly tormented, by
   the Jews, and, in many instances, cruelly put to death; while
   posterity, though not a whit better than their fathers, pretended to
   venerate their memory, instead of embracing their doctrine; for they
   too were actuated by equal hostility towards their own teachers. [109]
   As the world--not venturing altogether to despise God, or at least to
   rise openly against him--contrives this stratagem of adoring the shadow
   of God instead of God, so a similar game is played in reference to the
   prophets.

   A proof of this--far too striking--may be seen in Popery. Not satisfied
   with paying just veneration to Apostles and Martyrs, they render to
   them divine worship, and think that they cannot go too far in the
   honors which they heap upon them; and yet, by their rage against
   believers, they show what sort of respect they would have manifested
   towards Apostles and Martyrs, if they had been still alive to discharge
   the same office which they anciently held. For why are they inflamed
   with such rage against us, but because we desire that doctrine to be
   received, and to be successful, which the Apostles and Martyrs sealed
   with their blood? While the holy servants of God valued that doctrine
   more highly than their own life, would their life have been spared by
   those who so outrageously persecute the doctrine? Let them adorn the
   images of the saints as they may think fit, by perfumes, candles,
   flowers, and every sort of gaudy ornament. If Peter were now alive,
   they would tear him in pieces; they would stone Paul; and if Christ
   himself were still in the world, they would burn him with a slow fire.

   Our Lord, perceiving that the scribes and priests of his age were eager
   to obtain the applause of the people, on the ground of their being
   devout worshippers of the prophets, reproves them for deceit and
   mockery, because they not only reject, but even cruelly persecute, the
   prophets that are now present, [110] and whom God has sent to them. But
   it is a display of base hypocrisy, and shameful impudence, to desire to
   be thought religious on account of worshipping the dead, while they
   endeavor to murder the living.

   30. If we had been in the days of our fathers. Not without good reason
   did Christ introduce this sentiment; for though he does not blame them
   for the conduct of their fathers, and does not make it the chief ground
   of accusation that they are the children of murderers: yet he takes a
   passing glance of their foolish boasting, in being accustomed to glory
   in their ancestors, while they were descended from the bloody enemies
   of God. The appeal may be thus stated: ?You look upon the veneration
   which you pay to the deceased prophets as some sort of expiation for
   the wickedness of your fathers. Now then I have this to urge, that it
   is in vain for you to boast of a sacred ancestry, since you are
   descended from wicked and ungodly parents. Go now, and screen your
   crimes by the piety of those whose hands, you acknowledge, were stained
   with innocent blood. But it is an additional and far more heinous
   crime, that the sacrilegious fury of the fathers, which you condemn by
   raising sepulchers for the dead, is imitated by you in the murder of
   the living.?

   32. Do you then fill up the measure of your fathers. He at length
   concludes that they are not, in this respect, degenerate from their
   fathers; as if he had said, ?It is not now that your nation begins to
   treat with cruelty the prophets of God; for this is the ancient
   discipline, this is the custom handed down from the fathers, and, in
   short, this way of acting is almost natural to you.? And yet he does
   not bid them do what they are doing, to put to death holy teachers, but
   states figuratively that they have a hereditary right to rise against
   the servants of God, and that they must be permitted to oppose
   religion, because in this way they fill up what is wanting in the
   crimes of their fathers, and finish the web which they had begun. By
   these words he not only pronounces themselves to be desperate, and
   incapable of being brought to a sound mind, but warns simple people
   that there is no reason to wonder, if the prophets of God are
   ill-treated by the children of murderers.

   33. Offspring of vipers. After having demonstrated that the scribes are
   not only base enemies of sound doctrine, and wicked corrupters of the
   worship of God, but likewise deadly plagues of the Church, Christ,
   being about to close his discourse, kindles into more vehement
   indignation against them; as it is necessary to shake off by violence
   the flatteries in which hypocrites indulge, and to drag them, as it
   were, to the judgment seat of God, that they may be filled with alarm.
   And yet Christ did not keep them alone in his eye, but intended to
   strike terror into the whole people, that all might guard against a
   similar destruction. How harsh and intolerable this roughness of
   language must have been to these reverend instructors may easily be
   inferred from the long period during which they had held a peaceful
   dominion, so that no one dared to mutter against them. And there can be
   no doubt that many were displeased with the great freedom and sharpness
   which Christ used, and, above all, that he was looked upon as
   immoderate and outrageous in venturing to apply such reproachful
   epithets to the order of the scribes; as many fastidious persons of the
   present day cannot endure any harsh word to be spoken against the
   Popish clergy. But as Christ had to deal with the worst of hypocrites,
   who not only were swelled with proud contempt of God, and intoxicated
   with careless security, but had captivated the multitude by their
   enchantments, he found it necessary to exclaim against them with
   vehemence. He calls them serpents both in nature and in habits, and
   then threatens them with a punishment, which it will be in vain for
   them to attempt to escape, if they do not speedily repent.

   34. Therefore, lo, I send to you. Luke introduces it in a still more
   emphatic manner, Wherefore also the Wisdom of God hath said; which some
   commentators explain thus: ?I, who am the eternal Wisdom of God,
   declare this concerning you.? But I am more inclined to believe that,
   according to the ordinary custom of Scripture, God is here represented
   as speaking in the person of his Wisdom; so that the meaning is, ?God
   foretold long ago, by the prophetic Spirit, what would happen with
   regard to you.? This sentence, I acknowledge, is nowhere to be found
   literally: but as God denounces the incorrigible obstinacy of that
   people in many places of Scripture, Christ draws up a kind of summary
   of them, and by this personification [111] expresses more clearly what
   was the judgment of God as to the incurable wickedness of that nation.
   For if those teachers would have no success, it might have appeared
   strange that Christ should have desired them to weary themselves to no
   purpose. Men argue thus: ?God labors in vain, when he sends his word to
   the reprobate, who, he knows, will continue obstinate.? And hypocrites,
   as if it were sufficient of itself to have preachers of the heavenly
   doctrine continually with them, though they show themselves to be
   disobedient, entertain the conviction that God is reconciled and
   favorable to them, provided that the outward word be heard amongst
   them.

   Thus the Jews fiercely boasted that, in comparison of other nations,
   they had always enjoyed the best prophets and teachers, and, as if they
   had deserved so great an honor, they considered this to be an undoubted
   proof of their own excellence. [112] To put down this foolish boasting,
   Christ not only affirms that they do not excel other nations on the
   ground of having received from God distinguished prophets and
   expounders of his Wisdom, but maintains that this ilk requited favor is
   a greater reproach, and will bring upon them a heavier condemnation,
   because the purpose of God was different from what they supposed,
   namely, to render them more inexcusable, and to bring their wicked
   malice to the highest pitch; as if he had said, ?Though prophets have
   been appointed to you by heaven in close succession, it is idly and
   foolishly that you claim this as an honor; for God had quite a
   different object in his secret judgment, which was, to lay open, by an
   uninterrupted succession of gracious invitations, your wicked
   obstinacy, and, on your being convicted of it, to involve the children
   in the same condemnation with the fathers.?

   With regard to the words, the discourse as related by Matthew is
   defective, but its meaning must be supplied from the words of Luke. The
   mention of scribes and wise men along with prophets tends to magnify
   the grace of God; by which their ingratitude becomes more apparent,
   since, though God left nothing undone for their instruction, they made
   no proficiency. Instead of wise men and scribes, Luke mentions
   apostles, but the meaning is the same. This passage shows that God does
   not always bestow salvation on men when he sends his word to them, but
   that he sometimes intends to have it proclaimed to the reprobate, who,
   he knows, will continue obstinate, that it may be to them

   the savior of death unto death, (2 Corinthians 2:16.)

   The word of God, indeed, in itself and by its own nature, brings
   salvation, and invites all men indiscriminately to the hope of eternal
   life; but as all are not inwardly drawn, and as God does not pierce the
   ears of ally--in short, as they are not renewed to repentance or bent
   to obedience, those who reject the word of God render it, by their
   unbelief, deadly and destructive.

   While God foresees that this will be the result, he purposely sends his
   prophets to them, that he may involve the reprobate in severer
   condemnation, as is more fully explained by Isaiah, (6:10.) This, I
   acknowledge, is very far from being agreeable to the reason of the
   flesh, as we see that unholy despisers of God seize on it as a
   plausible excuse for barking, that God, like some cruel tyrant, takes
   pleasure in inflicting more severe punishment on men whom, without any
   expectation of advantage, he knowingly and willingly hardens more and
   more. But by such examples God exercises the modesty of believers. Let
   us maintain such sobriety as to tremble and adore what exceeds our
   senses. Those who say, that God's foreknowledge does not hinder
   unbelievers from being saved, foolishly make use of an idle defense for
   excusing God. I admit that the reprobate, in bringing death upon
   themselves, have no intention of doing what God foresaw would happen,
   and therefore that the fault of their perishing cannot be ascribed to
   His foreknowledge; but I assert that it is improper to employ this
   sophistry in defending the justice of God, because it may be
   immediately objected that it lies with God to make them repent, for the
   gift of faith and repentance is in his power.

   We shall next be met by this objection, What is the reason why God, by
   a fixed and deliberate purpose, appoints the light of his word to blind
   men? When they have been devoted to eternal death, why is he not
   satisfied with their simple ruin? and why does he wish that they should
   perish twice or three times? There is nothing left for us but to
   ascribe glory to the judgments of God, by exclaiming with Paul, that
   they are a deep and unfathomable abyss, (Romans 11:33.) But it is
   asked, How does he declare that the prophecies will turn to the
   destruction of the Jews, while his adoption still continued to be in
   force towards that nation? I reply, As but a small portion embraced the
   word by faith for salvation, this passage relates to the greater number
   or the whole body; as Isaiah, after having predicted the general
   destruction of the nation, is commanded

   to seal the law of God among the disciples, (Isaiah 8:16.)

   Let us know then that, wherever the Scripture denounces eternal death
   against the Jews, it excepts a remnant, (Isaiah 1:9; Romans 11:5;) that
   is, those in whom the Lord preserves some seed on account of his free
   election

   35. That upon you may come. He not only takes away from them their
   false boasting, but shows that they had received prophets for a totally
   different purpose, that no age might be free from the criminality of
   wicked rebellion; for the pronoun you embraces generally the whole
   nation from its very commencement. If it be objected, that it is not
   consistent with the judgment of God that punishment should be inflicted
   on the children for the sins of the parents, the answer is easy. Since
   they are all involved in a wicked conspiracy, we ought not to think it
   strange if God, in punishing all without reserve, make the punishment
   due to the fathers to fall upon the children. Justly then is the whole
   nation -- in whatever age individuals may have lived -- called to
   account, and likewise punished, for this unceasing contempt. For as
   God, by an uninterrupted course of patience, has unceasingly contended
   with the malice of the whole people, so the whole people is justly held
   guilty of the inflexible obstinacy which continued to the very last;
   and as every age had conspired to put to death its own prophets, so it
   is right that a general sentence should be pronounced upon them, and
   that all the murders, which have been perpetrated with one consent,
   should be avenged on all.

   From the blood of Abel. Though Abel (Genesis 4:8) was not slain by the
   Jews, yet the murder of Abel is imputed to them by Christ, because
   there is an affinity of wickedness between them and Cain; otherwise
   there would have been no propriety in saying that righteous blood had
   been shed by that nation from the beginning of the world. Cain is
   therefore declared to be the head, and leader, and instigator of the
   Jewish people, because, ever since they began to slay prophets, they
   succeeded in the room of him whose imitators they were.

   To the blood of Zechariah. He does not speak of Zechariah as the latest
   martyr; for the Jews did not then put an end to the murder of the
   prophets, but, on the contrary, their insolence and madness increased
   from that period; and posterity, who followed them, satiated themselves
   with the blood which their fathers only tasted. Nor is it because his
   death was better known, though it is recorded in Scripture. But there
   is another reason, which, though it deserves attention, has escaped the
   notice of commentators; in consequence of which they have not only
   fallen into a mistake, but have likewise involved their readers in a
   troublesome question. We might suppose it to have arisen from
   forgetfulness on the part of Christ, that, while he mentions one
   ancient murder, he passes by a prodigious slaughter which afterwards
   took place under Manasseh. For until the Jews were carried to Babylon,
   their wicked persecutions of holy men did not cease; and even while
   they were still under affliction, we know with what cruelty and rage
   they pursued Jeremiah, (32:2.) But our Lord on purpose abstains from
   reproaching them with recent murders, and selects this murder, which
   was more ancient--which was also the commencement and source of base
   licentiousness, and afterwards led them to break out into unbounded
   cruelty--because it was more suitable to his design. For I have lately
   explained, that his leading object was to show that this nation, as it
   did not desist from impiety, must be held guilty of all the murders
   which had been perpetrated during a long period. Not only, therefore,
   does he denounce the punishment of their present cruelty, but says that
   they must be called to account for the murder of Zechariah, as if their
   own hands had been imbrued in his blood.

   There is no probability in the opinion of those who refer this passage
   to that Zechariah who exhorted the people, after their return from the
   Babylonish captivity, to build the temple, (Zechariah 8:9,) and whose
   prophecies are still in existence. For though the title of the book
   informs us that he was the son of Barachiah, (Zechariah 1:1,) yet we
   nowhere read that he was slain; and it is, forced exposition to say,
   that he was slain during the period that intervened between the
   building of the altar and of the temple. But as to the other Zechariah,
   son of Jehoiada, the sacred history relates what agrees perfectly with
   this passage; that when true religion had fallen into decay, after the
   death of his father, through the wicked revolt of the king and of the
   people, the Spirit of God came upon him, to reprove severely the public
   idolatry, and that on this account he was stoned in the porch of the
   temple, (2 Chronicles 24:20, 21.) There is no absurdity in supposing
   that his father Jehoiada received, in token of respect, the surname of
   Barachiah, because, having throughout his whole life defended the true
   worship, he might justly be pronounced to be the Blessed of God. But
   whether Jehoiada had two names, or whether (as Jerome thinks) there is
   a mistake in the word, there can be no doubt as to the fact, that
   Christ refers to that impious stoning of Zechariah which is recorded in
   2 Chronicles 24:21, 22

   Whom you slew between the temple and the altar. The crime is rendered
   still more heinous by the circumstance of the place, since they did not
   revere the sacredness of the temple. Here the temple is put for the
   outer court, as in other passages. Near it was the altar of burnt
   offerings, (1 Kings 8:64; 18:30,) so that the priest offered the
   sacrifices in presence of the people. It is evident, therefore, that
   there must have been furious rage, when the sight of the altar and of
   the temple could not restrain the Jews from profaning that sacred place
   by a detestable murder.

   37. Jerusalem, Jerusalem. By these words, Christ shows more clearly
   what good reason he had for indignation, that Jerusalem, which God had
   chosen to be his sacred, and -- as we might say -- heavenly abode, not
   only had shown itself to be unworthy of so great an honor, but, as if
   it had been a den of robbers, (Jeremiah 7:11,) had been long accustomed
   to suck the blood of the prophets. Christ therefore utters a pathetic
   exclamation at a sight so monstrous, as that the holy city of God
   should have arrived at such a pitch of madness, that it had long
   endeavored to extinguish the saving doctrine of God by shedding the
   blood of the prophets. This is also implied in the repetition of the
   name, because impiety so monstrous and incredible deserves no ordinary
   detestation.

   Thou who killest the prophets. Christ does not reproach them with
   merely one or another murder, but says that this custom was so deeply
   rooted, that the city did not care to slay every one of the prophets
   that were sent to it. For the participle, (apokteinousa tous
   prophetas), (killing the prophets,) is put for an epithet; as if Christ
   had said, ?Thou who oughtest to have been a faithful guardian of the
   word of God, a teacher of heavenly wisdom, the light of the world, the
   fountain of sound doctrine, the seat of divine worship, a pattern of
   faith and obedience, art a murderer of the prophets, so that thou hast
   acquired a certain habit of sucking their blood.? [113] Hence it is
   evident, that they who had so basely profaned the sanctuary of God
   deserved every kind of reproaches. Yet Christ had likewise the
   intention to obviate the scandal which soon after arose, that
   believers, when they saw him basely put to death at Jerusalem, might
   not be confounded by the novelty of such an exhibition. For by these
   words they were already warned that it was not wonderful if a city,
   which had been accustomed to strangle or stone the prophets, should
   cruelly put to death its own Redeemer. This shows us what value we
   should attach to places. There never certainly was a city in the world
   on which God bestowed such magnificent titles, or such distinguished
   honor; and yet we see how deeply it was sunk by its ingratitude.

   Let the Pope now compare the abode of his robbery with that holy city;
   what will he find worthy of equal honor? His hired flatterers boast to
   us that the faith flourished there in ancient times. But admitting this
   to be true, if it is evident that it has now, by wicked rebellion,
   revolted from Christ, and is full of innumerable deeds of sacrilege,
   what folly is it in them to maintain that the honor of primacy belongs
   to it? Let us, on the contrary, learn from this memorable example, that
   when any place has been exalted by uncommon instances of the favor of
   God, and thus has been removed from the ordinary rank, if it
   degenerate, it will not only be stripped of its ornaments, but will
   become so much the more hateful and detestable, because it has basely
   profaned the glow of God by staining the beauty of his favors.

   How often would I have gathered together thy children. This is
   expressive of indignation rather than of compassion. The city itself,
   indeed, over which he had lately wept, (Luke 19:41,) is still an object
   of his compassion; but towards the scribes, who were the authors of its
   destruction, he uses harshness and severity, as they deserved. And yet
   he does not spare the rest, who were all guilty of approving and
   partaking of the same crime, but, including all in the same
   condemnation, he inveighs chiefly against the leaders themselves, who
   were the cause of all the evils. We must now observe the vehemence of
   the discourse. If in Jerusalem the grace of God had been merely
   rejected, there would have been inexcusable ingratitude; but since God
   attempted to draw the Jews to himself by mild and gentle methods, and
   gained nothing by such kindness, the criminality of such haughty
   disdain was far more aggravated. There was likewise added unconquerable
   obstinacy; for not once and again did God wish to gather them together,
   but, by constant and uninterrupted advances, he sent to them the
   prophets, one after another, almost all of whom were rejected by the
   great body of the people.

   As a hen collecteth her brood under her wings. We now perceive the
   reason why Christ, speaking in the person of God, compares himself to a
   hen. It is to inflict deeper disgrace on this wicked nation, which had
   treated with disdain invitations so gentle, and proceeding from more
   than maternal kindness. It is an amazing and unparalleled instance of
   love, that he did not disdain to stoop to those blandishments, by which
   he might tame rebels into subjection. A reproof nearly similar is
   employed by Moses, that God, like

   an eagle with outspread wings, (Deuteronomy 32:11,)

   embraced that people. And though in more than one way God spread out
   his wings to cherish that people, yet this form of expression is
   applied by Christ, in a peculiar manner, to one class, namely, that
   prophets were sent to gather together the wandering and dispersed into
   the bosom of God. By this he means that, whenever the word of God is
   exhibited to us, he opens his bosom to us with maternal kindness, and,
   not satisfied with this, condescends to the humble affection of a hen
   watching over her chickens. Hence it follows, that our obstinacy is
   truly monstrous, if we do not permit him to gather us together. And,
   indeed, if we consider, on the one hand, the dreadful majesty of God,
   and, on the other, our mean and low condition, we cannot but be ashamed
   and astonished at such amazing goodness. For what object can God have
   in view in abasing himself so low on our account? When he compares
   himself to a mother, he descends very far below his glory; how much
   more when he takes the form of a hen, and deigns to treat us as his
   chickens?

   Besides, if this charge was justly brought against the ancient people,
   who lived under the Law, it is far more applicable to us. For though
   the statement--which I quoted a little ago from Moses--was always true,
   and though the complaints which we find in Isaiah are just, that

   in vain did God spread out his hands every day to embrace a
   hard-hearted and rebellious people, (Isaiah 65:2)

   that, though he rose up early, (Jeremiah 7:13) he gained nothing by his
   incessant care of them; yet now, with far greater familiarity and
   kindness, he invites us to himself by his Son. And, therefore, whenever
   he exhibits to us the doctrine of the Gospel, dreadful vengeance awaits
   us, if we do not quietly hide ourselves under his wings, by which he is
   ready to receive and shelter us. Christ teaches us, at the same time,
   that all enjoy safety and rest who, by the obedience of faith, are
   gathered together to God; because under his wings they have an
   impregnable refuge. [114]

   We must attend likewise to the other part of this accusation, that God,
   notwithstanding the obstinate rebellion of his ancient people, was not
   all at once so much offended by it, as to lay aside a father's love and
   a mother's anxiety, since he did not cease to send prophets after
   prophets in uninterrupted succession; as in our own day, though he has
   experienced a marvelous depravity in the world, he still continues to
   dispense his grace. But these words contain still deeper instruction,
   namely, that the Jews, as soon as the Lord gathered them together,
   immediately left him. Hence came dispersions so frequent, that they
   scarcely remained at rest for a single moment under the wings of God,
   as we see in the present day a certain wildness in the world, which has
   indeed existed in all ages; and, therefore, it is necessary that God
   should recall to himself those who are wandering and going astray. But
   this is the crowning point of desperate and final depravity, when men
   obstinately reject the goodness of God, and refuse to come under his
   wings.

   I said formerly that Christ speaks here in the person of God, and my
   meaning is, that this discourse belongs properly to his eternal
   Godhead; for he does not now speak of what he began to do since he was
   manifested in the flesh, (1 Timothy 3:16,) but of the care which he
   exercised about the salvation of his people from the beginning. Now we
   know that the Church was governed by God in such a manner that Christ,
   as the Eternal Wisdom of God, presided over it. In this sense Paul
   says, not that God the Father was tempted in the wilderness, but that
   Christ himself was tempted, [115] (1 Corinthians 10:9.)

   Again, when the sophists seize on this passage, to prove free will, and
   to set aside the secret predestination of God, the answer is easy. ?God
   wills to gather all men,? say they; ?and therefore all are at liberty
   to come, and their will does not depend on the election of God.? I
   reply: The will of God, which is here mentioned, must be judged from
   the result. For since by his word he calls all men indiscriminately to
   salvation, and since the end of preaching is, that all should betake
   themselves to his guardianship and protection, it may justly be said
   that he wills to gather all to himself. It is not, therefore, the
   secret purpose of God, but his will, which is manifested by the nature
   of the word, that is here described; for, undoubtedly, whomsoever he
   efficaciously wills to gather, he inwardly draws by his Spirit, and
   does not merely invite by the outward voice of man.

   If it be objected, that it is absurd to suppose the existence of two
   wills in God, I reply, we fully believe that his will is simple and
   one; but as our minds do not fathom the deep abyss of secret election,
   in accommodation to the capacity of our weakness, the will of God is
   exhibited to us in two ways. And I am astonished at the obstinacy of
   some people, who, when in many passages of Scripture they meet with
   that figure of speech [116] (anthropopatheia) which attributes to God
   human feelings, take no offense, but in this case alone refuse to admit
   it. But as I have elsewhere treated this subject fully, that I may not
   be unnecessarily tedious, I only state briefly that, whenever the
   doctrine, which is the standard of union, [117] is brought forward, God
   wills to gather all, that all who do not come may be inexcusable.

   And you would not. This may be supposed to refer to the whole nation,
   as well as to the scribes; but I rather interpret it in reference to
   the latter, by whom the gathering together, [118] was chiefly
   prevented. For it was against them that Christ inveighed throughout the
   whole of the passage; and now, after having addressed Jerusalem in the
   singular number, it appears not without reason that he immediately used
   the plural number. There is an emphatic contrast between God's willing
   and their not willing; [119] for it expresses the diabolical rage of
   men, who do not hesitate to contradict God.

   38 Lo, your house is left to you desolate. He threatens the destruction
   of the temple, and the dissolution of the whole frame of civil
   government. Though they were disfigured by irreligion, crimes, and
   every kind of infamy, yet they were so blinded by a foolish confidence
   in the temple, and its outward service, that they thought that God was
   bound to them; and this was the shield which they had always at hand:
   ?What? Could God depart from that place which he has chosen to be his
   only habitation in the world? And since he dwells in the midst of us,
   we must one day be restored.? In short, they looked upon the temple as
   their invincible fortress, as if they dwelt in the bosom of God. But
   Christ maintains that it is in vain for them to boast of the presence
   of God, whom they had driven away by their crimes, and, by calling it
   their house, (lo, your house is left to you,) he indirectly intimates
   to them that it is no longer the house of God. The temple had indeed
   been built on the condition, that at the coming of Christ it would
   cease to be the abode and residence of Deity; but it would have
   remained as a remarkable demonstration of the continued grace of God,
   if its destruction had not been occasioned by the wickedness of the
   people. It was therefore a dreadful vengeance of God, that the place
   which Himself had so magnificently adorned was not only forsaken by
   Him, and ordered to be razed to the foundation, but consigned to the
   lowest infamy to the end of the world. Let the Romanists now go, and
   let them proceed, in opposition to the will of God, to build their
   Tower of Babylon, while they see that the temple of God, which had been
   built by his authority and at his command, was laid low on account of
   the crimes of the people.

   39. For I tell you. He confirms what he had said about the approaching
   vengeance of God, by saying that the only method of avoiding
   destruction will be taken from them. For that was the accepted time,
   the day of salvation, (Isaiah 49:8; 2 Corinthians 6:2,) so long as that
   very person who had come to be their Redeemer, attested and proclaimed
   the redemption which he had brought. But at his departure, as at the
   setting of the sun, the light of life vanished; and therefore this
   dreadful calamity, which he threatens, must of necessity fall upon
   them.

   Until you say. We come now to inquire what period is denoted by this
   phrase. Some restrict it to the last day of judgment. Others think that
   it is a prediction, which was soon afterwards fulfilled, when some of
   the Jews humbly adored Christ. But I do not approve of either of these
   interpretations. And I am certainly astonished that learned men should
   have stumbled at so small an obstacle, by taking great pains to inquire
   how unbelievers can say concerning Christ, Blessed be he that cometh in
   the name of the Lord; for he does not declare what they will be, but
   what he himself will do. And even the adverb until extends no farther
   than to the time which goes before. Joseph did not know his wife until
   she brought forth Christ, (Matthew 1:25.) By these words Scripture does
   not mean, that after Christ had been born they lived together as
   husband and wife, but only shows that Mary, before the birth of her
   son, was a virgin that had not known man.

   So then the true meaning of the present passage, in my opinion, is
   this: ?Hitherto I have lived among you in humility and kindness, and
   have discharged the office of a teacher; and now having finished the
   course of my calling, I shall depart, and it will not be possible for
   you any longer to enjoy my presence, but him whom you now despise as a
   Redeemer and a minister of salvation, you will find to be your Judge.?
   In this manner the passage agrees with the words of Zechariah, They
   shall look on him whom they pierced, (Zechariah 12:10; John 19:37.) But
   Christ appears also to make an indirect allusion to their vain
   hypocrisy, because, as if they ardently longed for the promised
   salvation, they sung daily the words of the psalm,

   Blessed be he that cometh in the name of the Lord,
   (Psalm 118:26;)

   while they treated with scorn the Redeemer that was offered to them. In
   short, he declares that he will not come to them until, trembling at
   the sight of his dreadful majesty, they shall exclaim--when it is too
   late--that truly he is the Son of God. And this threatening is
   addressed to all despisers of the Gospel, more especially to those who
   falsely profess his name, while they reject his doctrine; for they will
   one day acknowledge that they cannot escape the hands of him whom they
   now mock by their hypocritical pretensions. For the same song is now
   sung by the Papists, who, after all, care nothing about Christ, until,
   armed with vengeance, he ascends his tribunal. We are also reminded,
   that so long as Christ exhibits himself to us in the name of the Father
   as the herald of salvation and Mediator, we ought not only to honor him
   with our lips, but sincerely to wish that he would make us and the
   whole world subject to himself.

   Luke 11:53. And while he was saying these things to them. I have
   formerly mentioned that the preceding sentences were not inserted by
   Luke in their proper place. For while he was relating that Christ at a
   dinner reproved the scribes, he introduced also the latest discourses
   by which, a little before his death, he reproved their wicked courses;
   and in like manner, the reproof which we have just now examined is
   inserted by Luke, in connection with a different narrative. If any one
   prefer to follow the opinion of those who conjecture that Christ
   repeated the same discourses on various occasions, I have no great
   objection. After pronouncing the curses which have been now explained,
   he concludes by saying that all the scribes became more inveterate
   against Christ, so that they did not cease to entrap him by ensnaring
   questions; which ought to be referred to the conversation held at the
   table, rather than to his latest discourse. But I have not thought it a
   matter of great importance to be very exact about the time -- a matter
   which the Evangelist has disregarded.
     __________________________________________________________________

   [104] ?Les sepulchres;? -- ?the sepulchers.?

   [105] ?Lesquels vos peres ont occis;? -- ?whom your fathers slew.?

   [106] ?Que vous consentez aux oeuvres de vos peres;? -- ?that you
   consent to the actions of your fathers.?

   [107] Virtutem incolumm odimus,
   Sublatam ex oculis quærimus invidi Lib. III. Carm. XXIV.

   [108] ?Qui ne peuvent plus cier contre les vices;? -- ?who can no
   longer exclaim against vices.?

   [109] ?Car aussi ils ne traittoyent pas mieux ceux qui les enseignoient
   fidelement que leurs peres avoyent fait aux autres;? -- ?for they too
   acted no better towards those who taught them faithfully than their
   fathers had done to others.?

   [110] ?Et lesquels ils voyen devan leurs yeux tous les jours;? -- ?and
   whom they see before their eyes every day.?

   [111] ?En introduisant la Sapience de Dieu parlant;? -- ?by introducing
   the Wisdom of God as speaking.?

   [112] ?Comme un certain tesmoignage qu'ils estoyent gens de bien;? --
   ?as an undoubted proof that they were good people.?

   [113] "En sorte que tu est toute accoustoumee a humer leur sang, sans
   en faire conscience;" -- "so that thou art quite accustomed to suck
   their blood, without any scruple of conscience."

   [114] ?Un refuge quine peut faillir, et contre lequel il n'y a point de
   puissance qui ait lieu;? -- ?a refuge which cannot fail, and against
   which no power can succeed.?

   [115] ?Mais que Christ luy-mesme a esté tenté au desert par le peuple
   deliveré d'Egypte;? -- ?but that Christ himself was tempted in the
   wildrness by the people that had been delivered from Egypt.?

   [116] ?Anthropopathie; c'est, quand Dieu s'attribue des affections
   semblables à celles des hommes, comme quand il dit (Genesis 6:6) qu'il
   s'est repenti d'avoir fait l'homme; et semblables passages.? --
   ?Anthropopathy; that is, when God ascribes to himself feelings similar
   to those of men, as when he says (Genesis 6:6) that he repented of
   having made man; and similar passages.?

   [117] ?De vraye union;? -- ?of true union.?

   [118] ?Ce rassemblement et ceste reunion;? -- ?this gathering together
   and this union.?

   [119] ?Quand ildit, Dieu a voulu, vous ne l'avez point voulu;? -- ?when
   he says, God would, you would not.?
     __________________________________________________________________

   MARK 12:41-44; LUKE 21:1-4

   Mark 12:41-44

   Luke 21:1-4

   41. And while Jesus was sitting opposite to the treasury, he perceived
   how the multitude threw money into the treasury, and many rich persons
   put in much. 42. And a poor widow came, and threw in two mites, which
   make a farthing. 43. And having called his disciples to him, he said,
   Verily I say to you, that this poor widow hath thrown in more than all
   who have thrown into the treasury: 44. For they all have thrown in out
   of their abundance; but she out of her poverty hath thrown in all that
   she had, all her living. [120]

   1. And, lifting up his eyes, he saw those rich men who were throwing
   their gifts into the treasury. 2. And he saw also a certain poor widow
   throwing into it two mites. 3. And he said, Verily I say to you, that
   this poor widow hath thrown in more than all: 4. For all these, out of
   their abundance, have thrown into the offering of God; but she out of
   her poverty hath thrown in all the living which she had. [121]


   Mark 12:43. Verily I say to you. This reply of Christ contains a highly
   useful doctrine that whatever men offer to God ought to be estimated
   not by its apparent value, [122] but only by the feeling of the heart,
   and that the holy affection of him who according to his small means,
   offers to God the little that he has, is more worthy of esteem than
   that of him who offers a hundred times more out of his abundance. In
   two ways this doctrine is useful, for the poor who appear not to have
   the power of doing good, are encouraged by our Lord not to hesitate to
   express their affection cheerfully out of their slender means; for if
   they consecrate themselves, their offering, which appears to be mean
   and worthless, will not be less valuable than if they had presented all
   the treasures of Croesus. [123] On the other hand, those who possess
   greater abundance, and who have received from God larger
   communications, are reminded that it is not enough if in the amount of
   their beneficence they greatly surpass the poor and common people;
   because it is of less value in the sight of God that a rich man, out of
   a vast heap, should bestow a moderate sum, than that a poor man, by
   giving very little, should exhaust his store. This widow must have been
   a person of no ordinary piety, who, rather than come empty into the
   presence of God, chose to part with her own living. And our Lord
   applauds this sincerity, because, forgetting herself, she wished to
   testify that she and all that she possessed belonged to God. In like
   manner, the chief sacrifice which God requires from us is self-denial.
   As to the sacred offerings, it is probable that they were not at that
   time applied properly, or to lawful purposes; but as the service of the
   Law was still in force, Christ does not reject them. And certainly the
   abuses of men could not prevent the sincere worshippers of God from
   doing what was holy, and in accordance with the command of God, when
   they offered for sacrifices and other pious uses.
     __________________________________________________________________

   [120] ?Toute sa substance;? -- ?all her substance.?

   [121] ?Tout le vivre, ou bien, qu'elle avoit;? -- ?all the living, or
   wealth, that she had.?

   [122] ?Selon le prix qu'il vaut au monde;? -- ?according to the price
   at which it is estimated by the world.?

   [123] ?De Croesus, lequel on dit avoir esté si riche;? -- ?of Croesus,
   who is said to have been so rich.? -- The allusion is to Croesus, King
   of Lydia, whose vast wealth was a proverb among the Greeks and Romans.
   -- Ed.
     __________________________________________________________________

   MATTHEW 24:1-8; MARK 13:1-8; LUKE 21:5-11

   Matthew 24:1-8

   Mark 13:1-8

   Luke 21:5-11

   1. And Jesus went out, and departed from the temple, and his disciples
   came to him, to point out to him the buildings of the temple. 2. And
   Jesus said to them, Do you not see all these things? Verily I say to
   you, There shall not be left one stone upon another that shall not be
   thrown down. 3. And while he was sitting on the mountain of Olives, the
   disciples came to him privately, saying, Tell us, when will these
   things be? and what is the sign of thy coming, and of the end of the
   world? 4. And Jesus answering said to them, Take heed that no man
   deceive you. 5. For many will come in my name, saying, I am Christ, and
   will deceive many. 6. For you will hear of wars and rumors of wars; see
   that you be not troubled; for all these things must happen, but the end
   is not yet. 7. For nation will rise against nation, and kingdom against
   kingdom, and there will be pestilences, and famines, and earthquakes in
   various places. 8. But all these things are the beginnings of sorrows.

   1. And while he was going out of the temple, one of his disciples saith
   to him, Master, see what stones and what buildings! 2. And Jesus
   answering saith to him, Seest thou these vast, buildings? There shall
   not be left one stone upon another that shall not be thrown down.
   3. And while he was sitting on the mountain of Olives, opposite to the
   temple, Peter, and James, and John, and Andrew, asked him privately,
   4. Tell us, when will these things be, and what is the sign when all
   these things shall be accomplished? 5. And Jesus answering began to say
   to them, Take heed that no man deceive you. 6. For many will come in my
   name, saying, I am Christ, and will deceive many. 7. And when you shall
   hear of wars and rumors of wars, be not troubled; for these things must
   be, but the end is not yet. 8. For nation will rise against nation, and
   kingdom against kingdom; and there will be earthquakes in various
   places. These things are the beginnings of sorrows.

   5. And while some were saying concerning the temple, that it was
   adorned with beautiful stones and gifts, he said, 6. The days will
   come, when of those things which you see there shall not be left one
   stone upon another which shall not be thrown down. 7. And they asked
   him, saying, Master, when shall these things be? and what is the sign
   when those things shall begin to take place? 8. And he said, Take heed
   that you be not deceived; for many will come in my name, saying, It is
   I; and the time approaches: do not therefore follow them. 9. But when
   you shall hear of wars and seditions, be not terrified: for these
   things must first take place; but the end is not immediately. [124]
   10. Then he said to them, Nation will rise against nation, and kingdom
   against kingdom; 11. And there will be great earthquakes in various
   places, and famines, and pestilences; and there will be frightful
   appearances and great signs from heaven.


   Matthew 24:1. And Jesus went out. The disciples undoubtedly perceived
   that Christ was paying, as it were, his last adieu to the temple. It
   remained, therefor that he should erect a new temple far more
   magnificent, and that he should produce a more flourishing condition of
   the kingdom, as had been foretold by the Prophets; for he had nothing
   to do with that temple, in which every thing was opposed to him. But
   again, the disciples could not believe that the magnificent splendor of
   the temple would give way to Christ. And it ought to be carefully
   observed that, owing to the prodigious costliness of the temple, their
   eyes were so dazzled by the splendor of its present aspect, that they
   could scarcely entertain the hope that the kingdom of Christ would
   arise. They do not, indeed, in express terms acknowledge their
   hesitation, but they tacitly throw out a suggestion of it, when they
   allege, in opposition to Christ, the mass of stones which must be got
   out of the way, and which must indeed be utterly laid low if he
   intended to reign. Many simple persons of our own day are carried away
   by a similar admiration of Popery; for, perceiving it to be supported
   by very great wealth and by immense power, they are filled with
   absolute amazement, so as to despise a Church of mean and slovenly
   aspect. Many even think that we are mad in laboring to effect its
   destruction, as if this were nothing less than an attempt to draw down
   the sun out of heaven. And yet, there is no reason to wonder that a
   spectacle so imposing held the disciples of Christ in astonishment; for
   how great expense that building cost Herod, may be concluded from the
   single fact, that he kept ten thousand workmen employed on it for eight
   successive years. Nor is it without reason that they admire the stones
   which, Josephus tells us, were superlatively beautiful, and were
   fifteen [125] cubits in length, twelve in height, and eight in breadth.
   Besides, so great was the reverence entertained for the temple even in
   remote districts, that scarcely any person would venture to suppose
   that it could ever be destroyed.

   2. Verily I say to you. As the vast size and wealth of the temple, like
   a veil hung before the eyes of the disciples, did not permit them to
   elevate their faith to the true reign of Christ, which was still
   future, so he affirms with an oath, that those things which occupy
   their attention will quickly perish. This prediction of the destruction
   of the temple, therefore, opened up a path for the ignorant and weak.
   [126] Now, though it was advantageous that the temple should be
   destroyed, lest its services and shadows might exercise an undue
   influence on the Jews, who were already too much attached to earthly
   elements, yet the chief reason was, that God determined, by this
   dreadful example, to take vengeance on that nation, for having rejected
   his Son, and despised the grace which was brought by him. And,
   therefore, this threatening must have intimidated the disciples from
   taking part with a rebellious people; as the punishments which
   Scripture denounces against the wicked ought now to deter us from those
   crimes which provoke the wrath of God. Every thing that it tells us,
   even about the fading and transitory aspect of the world, ought to
   correct the vanity of our senses, which too eagerly follow pomp, and
   luxury, and pleasure. But more especially, what it declares respecting
   the fearful destruction of Antichrist and his followers, ought to
   remove every obstacle which hinders us from pursuing the right course
   of faith.

   3. And while he was sitting. Mark mentions four disciples, Peter,
   James, John, and Andrew But neither he nor Luke states the matter so
   fully as Matthew; for they only say that the disciples inquired about
   the time of the destruction of the temple, and -- as it was a thing
   difficult to be believed -- what outward sign of it God would give from
   heaven. Matthew tells us that they inquired about the time of Christ's
   coming, and of the end of the world. But it must be observed that,
   having believed from their infancy that the temple would stand till the
   end of time, and having this opinion deeply rooted in their minds, they
   did not suppose that, while the building of the world stood, the temple
   could fall to ruins. Accordingly, as soon as Christ said that the
   temple would be destroyed, their thoughts immediately turned to the end
   of the world; and--as one error leads to another--having been convinced
   that, as soon as the reign of Christ should commence, they would be in
   every respect happy, they leave warfare out of the account, and fly all
   at once to a triumph. They associate the coming of Christ and the end
   of the world as things inseparable from each other; and by the end of
   the world they mean the restoration of all things, so that nothing may
   be wanting to complete the happiness of the godly.

   We now perceive that they leap at once to various questions, because
   they had given way to these foolish imaginations, that the temple could
   not fall without shaking the whole world; that the termination of the
   shadows of the Law, and of the whole world, would be the same; that it
   would be immediately followed by the exhibition of the glory of
   Christ's kingdom, which would make the children of God perfectly happy;
   that a visible renovation of the world was at hand, which would
   instantly bring order out of a state of confusion. But above all, a
   foolish hope which they entertained, as to the immediate reign of
   Christ, drove them to hasten to the attainment of happiness and rest,
   without attending to the means. Just as, when they see that Christ is
   risen from the dead, (Acts 1:6,) they rush forward to grasp at that
   happiness, which is laid up for us in heaven, and which must be
   attained through faith and patience.

   Now though our condition is different, because we have not been
   educated among the shadows of the Law, so as to be infatuated by that
   superstition of an earthly kingdom of Christ, yet scarcely one person
   in a hundred is to be found who does not labor under a very similar
   disease. For since all men naturally shrink from annoyances, combats,
   and every kind of cross, the dislike of these things urges them,
   without moderation and without hope, to rush forward unseasonably to
   the fruit of hope. Thus no man wishes to sow the seed, but all wish to
   reap the harvest before the season arrives. To return to the disciples,
   they had indeed formed in their minds some good seed of faith, but they
   do not wait till it arrive at maturity; and holding, at the same time,
   erroneous views, they confound the perfection of Christ's reign with
   the commencement of it, and wish to enjoy on earth what they ought to
   seek for in heaven.

   4. And Jesus answering said to them. They received an answer very
   different from what they had expected; for whereas they were eager for
   a triumph, as if they had already finished their warfare, Christ
   exhorts them to long patience. As if he had said, ?You wish to seize
   the prize at the very outset, but you must first finish the course. You
   would draw down to earth the kingdom of God, which no man can obtain
   till he ascend to heaven.? Now while this chapter contains admonitions
   highly useful for regulating the course of our life, we see that, by a
   wonderful purpose of God, the mistake into which the apostles fell is
   made to turn to our advantage. The amount of the present instruction
   is, that the preaching of the Gospel is like sowing the seed, and
   therefore we ought to wait patiently for the time of reaping; and that
   it arises from improper delicacy or effeminacy, if we lose courage on
   account of the frost, or snow, or clouds of winter or other unpleasant
   seasons.

   Take heed lest any man deceive you. There are two charges which Christ
   expressly gives to the disciples, to beware of false teachers, and not
   to be terrified by scandals. By these words he gives warning that his
   Church, so long as its pilgrimage in the world shall last, will be
   exposed to these evils. But they might be apt to think that this was
   inconsistent, since the prophets gave a widely different description of
   the future reign of Christ. Isaiah predicts that all will then be
   taught of God, (54:13.) The words of God are:

   I will pour out my Spirit on all flesh;
   and your sons and your daughters shall prophesy;
   your young men shall see visions, and your old men shall dream dreams,
   (Joel 2:28.)

   A still more abundant light of understanding is promised by Jeremiah.

   No longer shall any man teach his neighbor, nor a man his brother,
   saying, Know the Lord; for all shall know me from the least to the
   greatest, (Jeremiah 31:34.)

   And, therefore, we need not wonder if the Jews expected, that when the
   Sun of righteousness had arisen, as Malachi (4:2) had predicted, they
   would be entirely free from every cloud of error. Hence, also, the
   woman of Samaria said,

   When the Messiah cometh, he will teach us all things,
   (John 4:25.)

   Now we know what splendid promises of peace, righteousness, joy, and
   abundance of all blessings, are to be found everywhere in Scripture. We
   need not, therefore, wonder if they expected that, at the coming of
   Christ, they would be delivered from commotions of war, from extortions
   and every kind of injustice, and, in short, from famine and pestilence.

   But Christ warns them, that false teachers will henceforth give no less
   annoyance to the godly than false prophets gave to the ancient people;
   and that disturbances will be not less frequent under the Gospel than
   they formerly were under the Law. Not that those prophecies which I
   have just mentioned will fail to be accomplished, but because the full
   accomplishment of them does not immediately appear in one day; for it
   is enough that believers now obtain a taste of those blessings, so as
   to cherish the hope of the full enjoyment of them at a future period.
   And, therefore, they were greatly mistaken, who wished to hay at the
   commencement of the Gospel, an immediate and perfect exhibition of
   those things which we see accomplished from day to day. Besides, that
   happiness which the prophets ascribe to the reign of Christ, though it
   cannot be altogether annihilated by the depravity of man, is retarded
   or delayed by it. It is true that the Lord, in contending with the
   malice of men, opens up a way for his blessings through every obstacle;
   and, indeed, it would be unreasonable to suppose that what is founded
   on the undeserved goodness of God, and does not depend on the will of
   man, should be set aside through their fault.

   Yet, that they may receive some punishment for their ingratitude he
   drops upon them in small measure his favors, which would otherwise flow
   on them in the richest abundance. Hence arises a labyrinth of evils,
   through which believers wander all their life, though they are pursuing
   the straight road to salvation, having Christ for their guide, who
   holds out to them the torch of his Gospel. Hence arises a multitude of
   combats, so that they have a hard warfare, though there is no danger of
   their being vanquished. Hence arise disturbances so numerous and so
   sudden, that they are kept in perpetual uneasiness, though, resting on
   Christ, they remain firm to the end. And since Christ enjoins his
   disciples to beware of impostures, let us know that the means of
   defense will not be wanting, provided that they are not wanting to
   themselves. [127] And therefore, whatever arts Satan may employ, let us
   entertain no doubt that we shall be safe from them, if every one of us
   keep diligent watch on his own station.

   5. For many shall come in my name. He does not as yet speak generally
   of false and perverse doctrines, but refers to one class which was sort
   of introduction to all errors, by which Satan has attempted, in various
   ways, to corrupt the pure doctrine of the Gospel. For shortly after
   Christ's resurrection, there arose impostors, every one of whom
   professed to be the Christ. And as the true Redeemer had not only been
   removed from the world, but oppressed by the ignominy of the cross, and
   yet the minds of all were excited by the hope and inflamed with the
   desire of redemption, those men had in their power a plausible
   opportunity of deceiving. Nor can it be doubted, that God permitted
   such reveries to impose on the Jews, who had so basely rejected his
   Son. Though those mad attempts speedily disappeared, yet God determined
   that disturbances of this kind should arise among the Jews; first, that
   they might be exposed to infamy and hatred; secondly, that they might
   altogether abandon the hope of salvation; and, lastly, that having been
   so frequently disappointed, they might rush to their destruction with
   brutal stupidity. For when the world turned away from the Son of God,
   to whom it belonged to collect them into holy union, it was right that
   it should be driven hither and thither by tempests; and by the same
   vengeance of God it was brought about, that more were carried away by a
   foolish credulity, than were brought by a right faith to obey God. This
   circumstance, too, was expressly stated by Christ, that believers might
   not faint at perceiving the crowd of madmen; for we know how prone we
   are to follow a multitude, especially when we are few in number.

   6 For you will hear of wars and rumors of wars. He describes here those
   commotions only which arose in Judea, for we shall find him soon
   afterwards saying that the flame will spread much wider. As he had
   formerly enjoined them to beware lest any man deceived them, so now he
   bids them meet with courage rumors of wars and wars themselves; for
   they would be in danger of giving way when surrounded by calamities,
   especially if they had promised to themselves ease and pleasure.

   For all these things must take place. He adds this, not for the purpose
   of assigning a reason, but of warning them that none of these things
   happened accidentally, or without the providence of God, that they may
   not uselessly kick against the spur; for nothing has a more powerful
   efficacy to bring us into subjection, than when we acknowledge that
   those things which appear to be confused are regulated by the good
   pleasure of God. True, indeed, God himself never wants proper causes
   and the best reasons for allowing the world to be disturbed; but as
   believers ought to acquiesce in his mere good pleasure, Christ reckoned
   it enough to exhort the disciples to prepare their minds for endurance,
   and to remain firm, because such is the will of God.

   But the end is not yet. He now states in plainer terms the threatening
   which I have already mentioned, that those events which were in
   themselves truly distressing would be only a sort of preparation for
   greater calamities; because, when the flame of war has been kindled in
   Judea, it will spread more widely; for ever since the doctrine of the
   Gospel was published, a similar ingratitude prevailing among other
   nations has aroused the wrath of God against them. Hence it happened
   that, having broken the bond of peace with God, they tore themselves by
   mutual contentions; having refused to obey the government of God, they
   yielded to the violence of their enemies; not having permitted
   themselves to be reconciled to God, they broke out into quarrels with
   one another; in short, having shut themselves out from the heavenly
   salvation, they raged against each other, and filled the earth with
   murders. Knowing how obstinate the malice of the world would be, he
   again adds,

   8. But all these things are the beginnings of sorrows. Not that
   believers, who always have abundant consolations in calamities, should
   consume themselves with grief, but that they should lay their account
   with a long exercise of patience. Luke adds likewise earthquakes, and
   signs from heaven, with respect to which, though we have no authentic
   history of them, yet it is enough that they were predicted by Christ.
   The reader will find the rest in Josephus, (Wars of the Jews, VI. 5:3.)
     __________________________________________________________________

   [124] ?La fin ne sera point si tost;? -- ?the end will not be so soon.?

   [125] Instead of fifteen, Josephus states the length of each of the
   stones to have been twenty-five cubits, (Ant. XV. xi. 3) -- Ed.

   [126] ?Afin qu'ils ne trouvassent aucun destourbier de ce costé-la;? --
   ?that they might not find any impediment in that respect.

   [127] ?Pourveu qu'ils soyent songneux à en user;? -- ?provided that
   they are careful to use them.?
     __________________________________________________________________

   MATTHEW 24:9-14; MARK 13:9-13; LUKE 21:12-19

   Matthew 24:9-14

   Mark 13:9-13

   Luke 21:12-19

   9. Then will they deliver you up to be afflicted, and will kill you;
   and you will be hated by all nations on account of my name. 10. And
   then will many be offended, and will deliver up one another, and will
   hate one another. 11. And many false prophets will arise, and will
   deceive many. 12. And because iniquity will abound, the love of many
   will be cooled. 13. But he who shall persevere to the end will be
   saved. 14. And this gospel of the kingdom will be preached throughout
   the whole world for a testimony to all nations; and then the end will
   come.

   9. But take heed to yourselves; for they will deliver you up to
   councils and synagogues; you will be scourged and will be brought
   before rulers and kings on my account, for a testimony to them. 10. And
   the gospel must first be preached among all nations. 11. And when they
   shall lead you away to deliver you up, do not think beforehand what you
   shall say, nor premeditate, but whatever shall be given to you at that
   hour, speak; for it is not you that speak, but the Holy Ghost. 12. And
   the brother will deliver up the brother to death, and the father the
   son; and the children will rise up against their parents and will cause
   them to be put to death. 13. And you will be hated by all men on
   account of my name. But he that still endures to the end will be saved.

   12. But before all these things they will lay hands upon you, and will
   persecute you, delivering you up to synagogues and prisons, and
   dragging you before kings and rulers on account of my name. 13. But it
   will happen [128] to you for a testimony. 14. Settle it therefore in
   your hearts, that you must not premeditate your defense. [129] 15. For
   will give you a mouth and wisdom, which all who oppose you will not be
   a le to contradict or oppose. 16. And you will also be delivered up by
   parents, and brothers, and relatives, and friends; and some of you they
   will put to death. 17. And you will be hated by all on account of my
   name. 18. And not a hair of your head will be lost. 19. In patience
   possess your souls. [130]


   Matthew 24:9. Then will they deliver you up to be afflicted. Christ now
   foretells to the disciples another kind of temptation, by which, in
   addition to ordinary afflictions, their faith must be tried; and that
   is, that they will be hated and detested by the whole world. It is
   painful and distressing enough in itself that the children of God
   should be afflicted in such a manner as not to be distinguished from
   the reprobate and the despisers of God, and should be subjected to the
   same punishments which those men endure on account of their crimes; and
   it appears to be still more unjust that they should be severely
   oppressed by grievous calamities from which the ungodly are exempted.
   But as wheat, after having been beaten by the flail along with the
   chaff, is pressed down and bruised by the millstone, so God not only
   afflicts his children in common with the ungodly, but subdues them by
   the cross even beyond others, so that we might be apt to think them
   more unhappy than the rest of mankind.

   But Christ treats here strictly of the afflictions which the disciples
   had to endure on account of the gospel. For, though what Paul stays is
   true, that those whom God hath elected are likewise appointed by him to
   bear the cross,

   that they may be conformed to the image of his Son,
   (Romans 8:29,)

   yet he does not distinguish all by this special Mark of enduring
   persecution from the enemies of the gospel. It is of this species of
   the cross that Christ now speaks, when it becomes necessary that
   believers should incur the hatred, meet the reproaches, and provoke the
   fury, of the ungodly for the testimony of the gospel. For he intended
   to warn his disciples that the doctrine of the gospel, of which they
   were to be witnesses and messengers, would never be pleasant or
   agreeable to the world, as he had formerly explained to them. He
   foretells not only that they will have to contend with a few enemies,
   but that, wherever they come, all nations will oppose them.

   But it was monstrous and incredible, and was fitted to astonish and
   shake even the strongest minds, that the name of the Son of God should
   be so infamous and hateful, that all who professed it would be
   everywhere disliked. Accordingly, the words of Mark are, take heed to
   yourselves. By this expression he points out the end and use of the
   warning, which is, that they ought to be prepared for endurance, lest,
   through want of caution, they might be overwhelmed by temptation. The
   same Mark adds, that this will be for a testimony to kings and rulers,
   when the disciples of Christ shall be brought before their tribunal.
   Luke expresses it a little differently, this will happen to you for a
   testimony, but the sense is quite the same; for Christ means that his
   gospel will be so much the more fully attested, when they have defended
   it at the risk of their lives.

   If the apostles had only given their attention to preaching the gospel,
   and had not stood so firmly in defending it against the furious attacks
   of enemies, the confirmation of it would not have been so complete. But
   when they did not hesitate to expose their lives, and were not driven
   from their purpose by any terrors of death, their unshaken constancy
   made it manifest, how firmly they were convinced of the goodness of
   their cause. It was therefore an authentic seal of the gospel, when the
   apostles advanced without terror to the tribunals of kings, and there
   made an open profession of the name of Christ. Accordingly, Peter calls
   himself

   a witness of the sufferings of Christ, (1 Peter 5:1,)

   whose badges he wore; and Paul boasts that he was

   placed for the defense of the gospel, (Philippians 1:17.)

   This is eminently worthy of attention, that those on whom God bestows
   so great an honor as to make them defenders of his truth, may not
   through base treachery fall from the faith.

   Mark 13:11. Neither premeditate. This sentence, as well as the one
   which immediately follows, we have explained [131] under Matthew 10:19
   Our Lord's design in these words is, to relieve the disciples from that
   anxiety which interferes with the cheerful discharge of our duty, when
   we doubt our inability to sustain the burden. Not that he wishes us to
   fall asleep in indolent security, for nothing is more advantageous than
   to have such a consciousness of our weakness as produces humility and
   excites to prayer. But Christ advises us to cast all our cares into the
   bosom of our Father, so that, relying on his promised aid, we may
   pursue our course with cheerfulness. The promise is stated in different
   words by Luke; not that Christ will deliver his people from death, (for
   this must not always be expected,) but that he will give them a mouth
   and wisdom, to confound their adversaries. Now though Christ supplies
   them both with presence of mind and with ability to speak, yet I look
   upon these two words as connected by that figure of speech which is
   called hypallage; as if Christ had promised that he would guide their
   tongues, so as to enable them to make a wise and suitable reply.

   He adds, that this wisdom will be victorious against all their enemies,
   because they will not be able to contradict, or to oppose it. Not that
   their impudence will yield the palm to truth, but because that truth,
   which they in vain strive to oppose, will triumph over their mad
   presumption. Would that all who are called upon to make a confession of
   their faith would rely on that assurance; for the power and majesty of
   the Spirit would be displayed in a different manner for overthrowing
   the ministers of Satan. Now that we are partly carried away by our own
   feelings, and, swelled with pride, rush on heedlessly, or advance
   farther than is proper, and partly confine ourselves within the limits
   of improper timidity, sad experience shows that we are deprived of the
   grace of God and the assistance of the Spirit. As Christ affirms,
   according to Matthew and Mark, that it is the Spirit of the Father that
   speaketh in us, (Matthew 10:10; Mark 13:11,) and here declares that he
   will give a mouth, we infer that it is His prerogative to fortify us by
   the Spirit.

   Luke 21:19. In your patience. Here Christ enjoins on his followers a
   different method of defending their life from what is dictated by
   carnal reason. For naturally every man desires to place his life in
   safety; we collect from every quarter those aids which we think will be
   best, and avoid all danger; and, in short, we do not think that we are
   alive, if we are not properly defended. But Christ prescribes to us
   this defense of our life, that we should be always exposed to death,
   and walk

   through fire, and water, and sword, (Psalm 66:12.)

   And, indeed, no man will commit his soul into the hands of God in a
   right manner, unless he have learned to live from day to day constantly
   prepared to die. [132] In a word, Christ orders us to possess our life
   both under the cross, and amidst the constant terrors of death.

   Matthew 24:10. Then will many be offended. He now enumerates the
   temptations which will arise from bad examples. Now this is an
   exceedingly violent temptation, and difficult to overcome; for Christ
   is to many a stone of offense, (1 Peter 2:8,) on which some dash
   themselves, or by meeting which some are thrown back, and others fall
   away. In this expression Christ appears to me to include many kinds of
   troubles; for not only do they that had entered into the right course
   fall away, but many are exasperated against Christ; others, forgetful
   of moderation and justice, break out into rage; others grow profane,
   and lose every feeling of piety; and others, amidst the confusion which
   prevails, take upon themselves a liberty to commit crimes.

   11. And many false prophets will arise. This warning differs from the
   former, in which Christ foretold that many would come in his name. For
   there he spoke only of impostors, who, shortly after the commencement
   of the Gospel, gave out that they were the Christ; but now he threatens
   that in all ages false teachers will arise, to corrupt sound doctrine,
   as Peter tells us (2 Peter 2:1) that the Church will be no less exposed
   to this evil under the Gospel than it anciently was under the Law.
   There is therefore no reason why error, and certain impostures of the
   devil and corruptions of piety, should strike pious minds with dismay;
   since no man is properly founded on Christ, who has not learned that we
   must stand firm against such attacks; for this is the undoubted trial
   of our faith, when it is in no degree shaken by the false doctrines
   which arise, or does he only say that false prophets will come, but
   likewise that they will be so crafty as to deceive and draw away sects
   after them. [133] No ordinary caution is necessary here; for the
   multitude of those who are going astray is like a violent tempest,
   which compels us to leave the course, if we are not firmly fixed on
   God. On this subject something was said but lately.

   12 Because iniquity will abound. How far and wide this evil extends
   every person ought to know, but there are very few who observe it. For
   in consequence of the superior clearness with which the light of the
   gospel discovers the malice of men, even good and properly regulated
   minds grow cool, and almost lose the desire to exercise benevolence.
   Each of them reasons thus with himself, that the duties which they
   perform to one person, or to another, are thrown away, because
   experience and daily practice show that almost all are ungrateful, or
   treacherous, or wicked. This is unquestionably a weighty and dangerous
   temptation; for what could be more unreasonable than to approve of a
   doctrine, by which the desire of doing good, and the rigor of charity,
   appear to be diminished? And yet when the gospel makes its appearance,
   charity, which ought to kindle the hearts of all men with its warmth,
   rather grows cool. But we must observe the source of this evil, which
   Christ points out, namely, that many lose courage, because through
   their weakness they are unable to stem the flood of iniquity which
   flows on every hand. Christ requires from his followers, on the other
   hand, such courage as to persist in striving against it; as Paul also
   enjoins us not to be weary of performing deeds of kindness and
   beneficence, (2 Thessalonians 3:13.) Although, then, the charity of
   many, overwhelmed by the mass of iniquities, should give way, Christ
   warns believers that they must surmount this obstacle, lest, overcome
   by bad examples, they apostatize. And therefore he repeats the
   statement, that no man can be saved, unless he strive lawfully, (2
   Timothy 2:5,) so as to persevere to the end

   14. And the gospel of the kingdom will be preached throughout the whole
   world. Our Lord, having delivered a discourse which gave no small
   occasion for sorrow, seasonably adds this consolation, to raise up
   minds that were cast down, or to uphold those which were falling.
   Whatever may be the contrivances of Satan, and how numerous soever may
   be the multitudes which he carries away, yet the gospel will maintain
   its ground till it be spread through the whole world. This might indeed
   appear to be incredible; but it was the duty of the apostles, relying
   on this testimony of their Master, to cherish hope against hope, and,
   in the meantime, to strive vigorously to discharge their office. As to
   the objection brought by some, that to this day not even the slightest
   report concerning Christ has reached the Antipodes and other very
   distant nations, this difficulty may be speedily resolved; for Christ
   does not absolutely refer to every portion of the world, and does not
   fix a particular time, but only affirms that the gospel--which, all
   would have thought, was immediately to be banished from Judea, its
   native habitation would be spread to the farthest bounds of the world
   before the day of his last coming.

   For a testimony to all nations. He describes this to be the end of
   preaching; for although

   God has never left himself (amarturon) without witness,
   (Acts 14:17,)

   and although in special manner he testified to the Jews concerning
   himself, yet it was a testimony remarkable beyond all others when he
   revealed himself in Christ; and therefore Paul says, that he was
   manifested in due time, (1 Timothy 2:6,) because this was the proper
   season for calling the whole world to God. Let us, therefore, learn
   that, wherever the gospel is preached, it is as if God himself came
   into the midst of us, and solemnly and expressly besought us, that we
   may not wander in darkness, as if we knew not where to go, and that
   those who refuse to obey may be rendered inexcusable.

   And then will the end come. This is improperly restricted by some to
   the destruction of the temple, and the abolition of the service of the
   Law; for it ought to be understood as referring to the end and
   renovation of the world. Those two things having been blended by the
   disciples, as if the temple could not be overthrown without the
   destruction of the whole world, Christ, in replying to the whole
   question which had been put to him, reminded them that a long and
   melancholy succession of calamities was at hand, and that they must not
   hasten to seize the prize, before they had passed through many contests
   and dangers. In this manner, therefore, we ought to explain this latter
   clause: ?The end of the world will not come before I have tried my
   Church, for a long period, by severe and painful temptations,? for it
   is contrasted with the false imagination which the apostles had formed
   in their minds. Hence, too, we ought to learn that no particular time
   is here fixed, as if the last day were to follow in immediate
   succession those events which were just now foretold; for the believers
   long ago experienced the fulfillment of those predictions which we have
   now examined, and yet Christ did not immediately appear. But Christ had
   no other design than to restrain the apostles, who were disposed to fly
   with excessive eagerness to the possession of the heavenly glory, and
   to show them the necessity of patience; as if he had said, that
   redemption was not so close at hand as they had imagined it to be, but
   that they must pass through long windings.
     __________________________________________________________________

   [128] ?Et cela vous adviendra en (ou, servira pour) tesmoignage;? --
   ?and this will happen to you as a testimony, or, will serve for a
   testimony.?

   [129] ?Mettez donc en vos coeurs de ne premediter comment vous
   respondrez;? -- ?settle then in your hearts not to premeditate how you
   shall answer.?

   [130] ?Possedez vos ames par vostre patience;? -- ?possess your souls
   by your patience.?

   [131] Harmony, [7]vol. 1, p.453.

   [132] ?Sinon qu'estant tousjours prest a mourir, il ait apprins de
   vivre comme le jour vient, sans faire son conte de demeurer jusques au
   lendemain;? -- ?except that, being always ready to die, he has learned
   to live, as the day comes, without reckoning on being alive till
   tomorrow.?

   [133] ?En sorte qu'ils auront des disciples, et feront des sectes;? --
   ?so that they will have disciples, and will form sects.?
     __________________________________________________________________

   MATTHEW 24:15-28; MARK 13:14-23;
   LUKE 21:20-24; 17:22-25

   Matthew 24:15-28

   Mark 13:14-23

   Luke 21:20-24

   15. When therefore you shall see the abomination of desolation, which
   is described by Daniel the prophet, standing in the holy place, (let
   him that readeth understand,) 16. Then let them who are in Judea flee
   to the mountains. 17. Let not him who is on the housetop go down to
   carry anything out of his house; 18. And let not him who is in the
   field return to carry away his clothes. 19. But woe to the women with
   child, and to them that give suck in those days. 20. And pray that your
   flight may not be in the winter, nor on the sabbath. [134] 21. For
   there will then be great tribulation, such as hath not been from the
   beginning of the world till this time, nor will be. 22. And unless
   those days had been shortened, no flesh would have been saved, but on
   account of the elect those days shall be shortened. 23. If anyone shall
   then say to you, Lo, here is Christ, or there, do not believe it.
   24. For false Christs and false prophets shall arise, and shall perform
   great signs and wonders, so that even the elect (if it were possible)
   will be led into error. 25. Lo, I have foretold it to you. 26. If then
   they shall say to you, Lo, he is in the desert, go not out; lo, he is
   in the secret chamber, do not believe it. 27. For as the lightning
   goeth out of the east, and shineth even to the west, so shall also be
   the coming of the Son of man. 28. For wherever the carcass is, there
   will the eagles also be gathered together.

   14. But when you shall see the abomination of desolation, which is
   described by Daniel the prophet, standing where it ought not, (let him
   that readeth understand,) then let them that are in Judea flee to the
   mountains; 15. And let not him who is on the housetop go down into the
   house, or enter into it, to carry away anything out of his house.
   16. And let not him that is in the field return back to bring away his
   cloak. 17. But woe to the women with child, and to them that give suck
   in those days. 18. But pray that your flight may not be in the winter.
   19. For in those days there shall be tribulation, such as hath not been
   from the beginning of the creation which God created till this time,
   nor will be. 20. And unless the Lord had shortened the days, no flesh
   would have been saved, but on account of the elect whom he hath chosen,
   he hath shortened the days. 21. And if anyone shall then say to you,
   Lo, here is Christ, or, lo, there, do not believe it. 22. For false
   Christs and false prophets shall arise, and shall perform signs and
   wonders to deceive (if it were possible) even the elect. 23. But take
   heed; lo, I have foretold to you all things.

   20. And when you shall see Jerusalem surrounded by armies, then know
   that its desolation is at hand. 21. Then let them who are in Judea flee
   to the mountains; and let them who are in the midst of it withdraw; and
   let not those who are in the fields enter into it. 22. For these are
   days of vengeance, that all things which are written may be fulfilled.
   23. But woe to women with child, and to them that give suck in those
   days; for there shall be great tribulation on the earth, and wrath on
   this people. 24. And they shall fall by the edge of the sword, and
   shall be led captive into all nations; and Jerusalem shall be trodden
   down by the Gentiles, till the times of the Gentiles be fulfilled.


   Luke 17:22-25

   22. And he said to the disciples, The days will come when you shall
   desire to see one of the days of the Son of man, and shall not see it.
   23. And they will say to you, Lo, he is here, or, lo, he is here; do
   not go, nor follow them. [135] 24. For as the lightning, flashing from
   one side which is under heaven, shineth to the other side which is
   under heaven, so shall be also the Son of man in his day. 25. But he
   must first suffer many things, and be rejected by this generation.


   Matthew 24:15. When you shall see the abomination of desolation.
   Because the destruction of the temple and city of Jerusalem, together
   with the overthrow of the whole Jewish government, was (as we have
   already said) a thing incredible, and because it might be thought
   strange, that the disciples could not be saved without being torn from
   that nation, to which had been committed the adoption and the covenant
   (Romans 9:4) of eternal salvation, Christ confirms both by the
   testimony of Daniel As if he had said, That you may not be too strongly
   attached to the temple and to the ceremonies of the Law, God has
   limited them to a fixed time, [136] and has long ago declared, that
   when the Redeemer should come, sacrifices would cease; and that it may
   not give you uneasiness to be cut off from your own nation, God has
   also forewarned his people, that in due time it would be rejected. Such
   a prediction was not only well adapted for removing ground of offense,
   but likewise for animating the minds of the godly, that amidst the
   sorest calamities--knowing that God was looking upon them, and was
   taking care of their salvation--they might betake themselves to the
   sacred anchor, where, amidst the most dreadful heavings of the billows,
   their condition would be firm and secure.

   But before I proceed farther, I must examine the passage which is
   quoted by Christ. Those commentators are, I think, mistaken, who think
   that this quotation is made from the ninth chapter of the Book of
   Daniel [137] For there we do not literally find the words, abomination,
   of desolation; and it is certain that the angel does not there speak of
   the final destruction which Christ now mentions, but of the temporary
   dispersion which was brought about by the tyranny of Antiochus. [138]
   But in the twelfth chapter the angel predicts what is called the final
   abrogation of the services of the Law, [139] which was to take place at
   the coming of Christ. For, after having exhorted believers to unshaken
   constancy, he fixes absolutely the time both of the ruin and of the
   restoration. [140]

   From the time, says he, that the daily sacrifices shall be taken away,
   and the abomination of desolation set up, there will be a thousand two
   hundred and ninety days. Blessed is he who shall wait till he come to
   the thousand three hundred and thirty-five days, (Daniel 12:11, 12.)

   I am aware that this passage is tortured in a variety of ways on
   account of its obscurity; but I consider the natural meaning of it to
   be, that the angel declares that, after the temple has been once
   purified from the pollutions and idols of Antiochus, another period
   will arrive when it will be exposed to a new profanation, and when all
   its sacredness and majesty will be for ever lost. [141] And as that
   message was sad and melancholy, he again recalls the prophet to one
   year, and two years, and six months. These words denote both the
   duration and the close of the calamities; for, in an interrupted
   succession of calamities, the course of one year appears to us very
   long, but when that space of time is doubled, the distress is greatly
   increased. The Spirit therefore exhorts believers to prepare themselves
   for the exercise of patience, not only for a single year, that is, for
   a long period, but to lay their account with enduring tribulations
   through an uninterrupted succession of many ages. There is no small
   consolation also in the phrase, half a time, (Daniel 12:7) for though
   the tribulations be of long continuance, yet the Spirit shows that they
   will not be perpetual. And, indeed, he had formerly used this form of
   expression: The calamity of the Church shall last through a time,
   times, and half a time, (Daniel 7:25.) But now he reckons the period of
   three years and six months by days, that believers may be more and more
   hardened by a very long continuance of calamities; for it is customary
   with men in adversity to compute time, not by years or months, but by
   days, a single day being, in their estimation, equal to a year [142] He
   says that those will be happy who bear up to the end of that period;
   that is, who with invincible patience persevere to the end.

   Now Christ selects only what suited his purpose, namely, that the
   termination of sacrifices was at hand, and that the abomination, which
   was the sign of the final desolation, would be placed in the temple.
   But as the Jews were too strongly attached to their present condition,
   and therefore paid little attention to the prophecies which foretold
   the abolition of it, Christ, as if endeavoring to gain their ear, bids
   them read attentively that passage, where they would learn that what
   appeared to them difficult to be believed was plainly declared by the
   Prophets. [143] Abomination means profanation; for this word denotes
   uncleanness, [144] which corrupts or overturns the pure worship of God.
   It is called desolation, because it drew along with it the destruction
   of the temple and of the government; as he had formerly said, (Daniel
   9:27,) that the pollution introduced by Antiochus was, as it were, the
   standard of temporary desolation; for such I conceive to be the meaning
   of the wing, or, ?spreading out.? [145] It is a mistake to suppose that
   this expression denotes the siege of Jerusalem, and the mistake
   receives no countenance from the words of Luke, who did not intend to
   say the same thing, but something quite different. For that city having
   been formerly delivered, when it appeared to be in the midst of
   destruction, lest believers should expect something of the same kind in
   future, Christ declares that, as soon as it would be surrounded by
   armies, it was utterly ruined, because it was wholly deprived of divine
   assistance. The meaning therefore is, that the issue of the war will
   not be doubtful, because that city is devoted to destruction, which it
   will not be able to escape any more than to rescind a decree of heaven.
   Accordingly, Luke shortly afterwards adds, that Jerusalem will be
   trodden down by the Gentiles, a mode of expression which denotes utter
   ruin. But as it might appear to be strange that the holy city should be
   thus given up to the Gentiles, to do with it as they pleased, he adds a
   consolation, [146] that it was only for a time that so much liberty was
   allowed to the Gentiles, till their iniquity was ripe, and the
   vengeance which had been reserved for them was fully displayed.

   16. Then let them who are in Judea flee to the mountains. Having shown
   by the testimony of the prophet that, when the temple had been
   profaned, the services of the Law would soon afterwards be abolished,
   he adds, that fearful and appalling calamities will soon overtake the
   whole of Judea, so that there will be nothing more desirable than to
   withdraw a distance from it; and, at the same time, he states that they
   will be so sudden, that time will scarcely be time allowed for the most
   rapid flight. For such is the import of the expressions, Let not him
   who is on the house-top enter into the house; let not him who is in the
   field turn back; that is, lest, by attempting to save their property,
   they themselves perish. Again, Woe to the women with child, and to them
   that give suck; for they will not be in a fit condition for flight.
   Again, Pray that your fight may not be in the winter; that is, that
   neither a regard to the sacredness of the day, nor the roughness of the
   roads, nor the shortness of the clays, may prevent or retard your
   flight. The design of Christ therefore was, first, to arouse his
   followers, that they might no longer indulge the hope of ease and
   repose, and the enjoyments of an earthly kingdom; and, secondly, to
   fortify their minds, that they might not give way under ordinary
   calamities. Such an admonition, no doubt, was fir from being agreeable,
   but, in consequence of their stupidity, and the great weight of the
   calamities, it was highly necessary.

   21 For there will then be great tribulation. Luke says also, that there
   will be days of vengeance, and of wrath on that people, that all things
   which are written may be fulfilled. For since the people, through
   obstinate malice, had then broken the covenant of God, it was proper
   that alarming changes should take place, by which the earth itself and
   the air would be shaken. True, indeed, the most destructive plague
   inflicted on the Jews was, that the light of heavenly doctrine was
   extinguished among them, and that they were rejected by God; but they
   were compelled--as the great hardness of their hearts made it necessary
   that they should be compelled--to feel the evil of their rejection by
   sharp and severe chastisements. Now the true cause of such an awful
   punishment was, that the desperate wickedness of that nation had
   reached its height. For not only had they haughtily despised, but even
   disdainfully rejected the medicine which was brought for their
   diseases; and, what was worse, like persons who were mad or possessed
   by the devil, they wreaked their cruelty on the Physician himself.
   [147] Since the Lord executed his vengeance on those men for their
   inveterate contempt of the Gospel, accompanied by incorrigible rage,
   let their punishment be always before our eyes; and let us learn from
   it, that no offense is more heinous in the sight of God, than obstinacy
   in despising his grace. But though all who in like manner despise the
   Gospel will receive the same punishment, God determined to make a very
   extraordinary demonstration in the case of the Jews, that the coming of
   Christ might be regarded by posterity with greater admiration and
   reverence. For no words can express the baseness of their criminality
   in putting to death the Son of God, who had been sent to them as the
   Author of life. Having committed this execrable sacrilege, they did not
   cease to incur the guilt of one crime after another, and thus to draw
   down upon themselves every ground of utter destruction. And, therefore,
   Christ declares that never afterwards will there be such tribulation in
   the world; for, as the rejection of Christ, viewed in itself, and
   especially as attended by so many circumstances of detestable obstinacy
   and ingratitude, was worthy of abhorrence above all the sins committed
   ill all ages, so also it was proper that, in the severity of punishment
   with which it was visited, it should go beyond all others.

   22 And unless those days had been shortened. He presents an appalling
   view of those calamities, but at the same time mingles it with this
   consolation, that they would be sufficient to exterminate the very name
   of the Jews, if God did not look to his elect, and on their account
   grant some alleviation. This passage agrees with that of Isaiah:

   Unless the Lord had left us a small seed, we would have been as Sodom,
   and we would have been like Gomorrah, (Isaiah 1:9.)

   For it was necessary, as Paul assures us, that the vengeance of God,
   which had been displayed in the Babylonish captivity, should be again
   fulfilled at the coming of Christ, (Romans 9:29.) Nay more, in
   proportion as our wickedness was greater, it deserved a greater
   severity of punishment. And therefore Christ says that, unless God put
   a period to those calamities, the Jews will utterly perish, so that not
   a single individual will be left; but that God will remember his
   gracious covenant, and will spare his elect, according to that other
   prediction of Isaiah,

   Though thy people were like the sand of the sea,
   a remnant only shall be saved, (Isaiah 10:22.)

   This affords us a striking proof of the judgment of God, when he
   afflicts his visible Church to such a degree, that we would be ready to
   conclude that it had altogether perished; and yet, in order to preserve
   some seed, he miraculously rescues from destruction his elect, though
   few in number, that, contrary to expectation, they may escape from the
   jaws of death. For, on the one hand, it is fitted to alarm hypocrites,
   that they may not, through reliance on the title and outward appearance
   of a Church, cherish the vain hope that they will pass unpunished, for
   the Lord will find some means of delivering his Church, when those men
   have been given up to destruction; and, on the other hand, it conveys a
   wonderful consolation to the godly, that God will never allow his wrath
   to proceed so far as not to provide for their safety. Thus, in
   punishing the Jews, the wrath of God burned to an extent which was
   truly awful, and yet, contrary to the expectation of men, he restrained
   it in such a manner, that not one of the elect perished. And it was a
   miracle which almost exceeded belief; that, as salvation was to proceed
   from Judea, out of a few drops of a fountain which was dried up God
   formed rivers to water the whole world; for, in consequence of the
   hatred of all nations which they had drawn upon themselves, they
   narrowly escaped from being murdered in all places, by a preconcerted
   signal, in one day. Nor can it be doubted, that when many persons
   entreated that they should be slaughtered in this manner, Titus was
   restrained by God from giving permission to his soldiers and to others
   who were excessively desirous to carry such a design into execution;
   and, therefore, when the Roman Emperor at that time prevented the utter
   destruction of the whole nation, that was the shortening here
   mentioned, for preserving some seed, (Isaiah 1:9.)

   Yet it ought to be observed, that it was on account of the elect that
   God restrained the fierceness of his anger, that he might not consume
   them all. For why did he determine that a few should remain out of a
   vast multitude? and what reason had he for giving them a preference
   above others? It was because his grace dwelt in the people whom he had
   adopted; and, that his covenant might not fail, some were elected and
   appointed to salvation by his eternal purpose. Hence Paul ascribes to
   free election (Romans 11:5) the reason why out of an immense nation a
   remnant only was saved. Away then with human merits, when our attention
   is directed exclusively to the good pleasure of God, that the
   distinction between some persons and others may depend solely on this,
   that those who have been elected must be saved. To state the matter
   more clearly and fully, Mark uses a superfluity of words, [148]
   expressing it thus, on account of the elect, whom he hath chosen, he
   hath shortened the days. Certainly the use of the word elect might have
   been sufficient, if he had not intended to state expressly that God is
   not induced by external causes to bestow his favor on some rather than
   on others; but that, because he has elected those whom he will save, he
   ratifies the secret purpose of his grace in their salvation.

   But a question arises, how was it on account of the elect that God set
   a limit to these calamities, so as not utterly to destroy the Jews,
   when many of those who were saved were reprobate and desperate? The
   reply is easy. A part of the nation was preserved, that out of them God
   might bring his elect, who were mixed with them, like the seed after
   the chaff has been blown off. So then, though temporal safety was
   bestowed equally on the reprobate and on the elect, yet, as it was of
   no advantage to the reprobate, it is justly ascribed to the elect
   alone, for it was to their benefit that the wonderful providence of God
   was directed.

   23. If any one shall then say to you. He again repeats what he had said
   about impostors, and not without reason; for there was great danger
   arising from this temptation, that wretched men, while their affairs
   were in a troubled and desperate condition, would be deceived by false
   pretenses, would seek phantoms instead of Christ, and would embrace the
   delusions of Satan, as if they were assistance from God. As the Jews,
   when they were so severely oppressed on account of having despised
   redemption, needed, at least, violent remedies to restrain them from
   treachery, Satan cunningly held out to them new hopes, which would
   withdraw them still farther from God. And certainly, when we are left
   without direction in adversity, nothing is more pernicious than to be
   deceived, under the disguise of the name of God, by falsehoods which
   not only shut against us the door of repentance, but increase the
   darkness of infidelity, and at length overwhelm us with despair, and
   drive us to madness. The repetition of the statement, therefore, was
   far from being superfluous, when the danger was so great; and
   especially when Christ warns them that false prophets will come
   prepared with no ordinary instruments of deception, with signs and
   wonders fitted to confound weak minds. For since it is by miracles that
   God attests the presence of his power, and since they are therefore
   seals of the true doctrine, we need not wonder if impostors gain credit
   by them. By this kind of delusion God revenges the ingratitude of men,
   that they who rejected the truth may believe a lie, and that they who
   shut their eyes against the light which was offered to them may be
   plunged deeper and deeper in darkness. He exercises, at the same time,
   the constancy of his followers, which comes to shine with greater
   brightness, when they give way to no kind of impostures.

   Again, since our Lord declares that antichrists and false prophets
   would be armed with miracles, there is no reason why the Papists should
   talk so haughtily on this ground, or why we should be terrified by
   their boasting. In support of their superstitions they plead miracles,
   -- those very miracles which, the Son of God predicted, would corrupt
   the faith of many, and which, therefore, wise men ought not to hold in
   such estimation as to be sufficient of themselves to prove either one
   or another kind of doctrine. If it be objected, that such reasoning
   would overthrow and set aside the miracles by which both the Law and
   the Gospel were ratified, I reply, that the Spirit engraved on them an
   undoubted mark, which removed from believers all doubt and fear of
   being mistaken. For when God displayed his power for the purpose of
   confirming his people, he did not act in so confused a manner as not to
   manifest the true and infallible distinction. Besides, the manner in
   which miracles seal doctrine is such, that the doctrine itself mutually
   shines before them, and dispels all the clouds by which Satan darkens
   the minds of the simple. In short, if we wish to guard against
   impostures, let us preserve the connection between miracles and
   doctrine unbroken.

   24. So that even the elect (if it were possible) will be led into
   error. This was added for the purpose of exciting alarm, that believers
   may be more careful to be on their guard; for when such unbounded
   freedom of action is allowed to false prophets, and when they are
   permitted to exert such powers of deceiving, those who are careless and
   inattentive would easily be entangled by their snares. Christ therefore
   exhorts and arouses his disciples to keep watch, and at the same time
   reminds them that there is no reason for being troubled at the
   strangeness of the sight, if they see many persons on every hand led
   away into error. While he excites them to solicitude, that Satan may
   not overtake them in a state of sloth, he gives them abundant ground of
   confidence on which they may calmly rely, when he promises that they
   will be safe under the defense and protection of God against all the
   snares of Satan. And thus, however frail and slippery the condition of
   the godly may be, yet here is a firm footing on which they may stand;
   for it is not possible for them to fall away from salvation, to whom
   the Son of God is a faithful guardian. For they have not sufficient
   energy to resist the attacks of Satan, unless in consequence of their
   being

   the sheep of Christ, which none can pluck out of his hand,
   (John 10:28.)

   It must therefore be observed, that the permanency of our salvation
   does not depend on us, but on the secret election of God; for though
   our salvation is kept through faith, as Peter tells us, (1 Peter 1:5,)
   yet we ought to ascend higher, and assure ourselves that we are in
   safety, because the Father hath given us to the Son, and the Son
   himself declares, that

   none who have been given to him shall perish (John 17:12.).

   25. Lo, I have foretold it to you. Mark expresses our Lord's meaning
   more fully. But take heed: lo, I have foretold you all things. By these
   words we are taught that they who are dismayed by the stumbling-blocks
   which Christ predicted are altogether inexcusable; for since the will
   of God ought to be our rule, it is sufficient that we have received
   timely warning that such is his pleasure. Again, as he declares that

   he is faithful, and will not suffer us to be tempted beyond
   what we are able to bear, (1 Corinthians 10:13,)

   we shall never be in want of strength to resist, provided that our
   weakness be not nourished by indifference.

   26. Lo, he is in the desert. Luke connects this discourse with another
   reply of Christ; for, having been interrogated by the Pharisees about
   the coming of the kingdom of God, he replied, that it would not come
   with observation; and then follows in Luke's narrative that, turning to
   his disciples, he informed them that the days would come when they
   would no longer see a day of the Son of man. By these words he intended
   to charge them

   to walls in the light before the darkness of the night overtook them,
   (John 12:35;)

   for this ought to have been a very powerful excitement to endeavor to
   make progress, so long as they enjoyed the presence of Christ, when
   they 1earned that very serious disturbances were at hand. Whether or
   not Christ admonished his disciples twice on this subject is uncertain;
   but I think it. probable that Luke, while he was speaking of the coming
   of the kingdom of God introduced sentences taken from a different
   occasion, which he frequently does, as we have seen in other instances.

   But as this passage has been, through ignorance, tortured in various
   ways, that the reader may ascertain the true meaning, he must attend to
   the contrast between a state of concealment and that extension of the
   kingdom of Christ far and wide, and which would be sudden and
   unexpected, as the lightning dashes from the east to the west. For we
   know that the false Christs--in accordance with the gross and foolish
   hope of that nation--drew along with them as large bodies of men as
   they could collect into the recesses of the desert, or into caverns, or
   other places of retirement, in order to throw off the yoke of the Roman
   government by force and by arms. The meaning therefore is, that every
   one who collects his forces into a secret place, in order to regain the
   freedom of the nation by arms, falsely pretends to be the Christ; for
   the Redeemer is sent to diffuse his grace suddenly and unexpectedly
   through every quarter of the world. But these two things are quite
   contrary, to shut up redemption within some corner, and to spread it
   through the whole world. The disciples were thus reminded that they
   must no longer seek a Redeemer within the small enclosure of Judea,
   because he will suddenly extend the limits of his kingdom to the
   uttermost ends of the world. And, indeed, this astonishing rapidity,
   with which the gospel flew through every part of the world, was a
   manifest testimony of divine power. For it could not be the result of
   human industry, that the light of the gospel, as soon as it appear,
   darted from one side of the world to the opposite side like lightning;
   and therefore it is not without reason that Christ introduces this
   circumstance for demonstrating and magnifying his heavenly glory.
   Besides, by holding out this vast extent of his kingdom, he intended to
   show that the desolation of Judea would not hinder him from reigning.

   28 Wheresoever the carcass is. The meaning is, that by whatever methods
   Satan endeavors to scatter the children of God in various directions,
   still in Christ himself is the sacred bond of union, by which they must
   be kept united. For whence comes the dispersion, but that many depart
   from Christ, in whom alone our strength lies? Here then is a method
   laid down for promoting a holy union, that the separations produced by
   errors may not tear in pieces the body of the Church; and that method
   is, when we remain united to Christ. This ought to be carefully
   observed; for Christ does not restrict us either to the primacy of the
   Roman See, or to any other foolery, but employs this method alone for
   binding his Church together, that all in every quarter should look to
   him as the only head. Hence it follows, that those who are united to
   him by pure faith are beyond the risk of schism. Let the adherents of
   Rome now go, and exclaim that all are schismatics who do not allow
   themselves to be separated from Christ, that they may transfer their
   allegiance to a robber.

   There also will the eagles be gathered together. When the Papists
   interpret the word carcass to denote the company of those who profess
   the same faith, and allegorically explain the eagles to represent acute
   and sagacious men, [149] it is excessively absurd, [150] for Christ had
   manifestly no other design than to call to himself, and to retain in
   union to him, the children of God, wherever they were scattered. Nor
   does Christ simply employ the word body, but (ptoma) carcass; [151] and
   he ascribes nothing to eagles but what we might apply to crows or
   vultures, according to the nature of the country which we inhabit. I
   attach as little value to the ingenuity of other commentators, who say
   that the death of Christ had a sweet savor, to draw the elect to God;
   for, in my opinion, Christ intended to argue from the less to the
   greater, that if birds have so great sagacity as to flock in great
   numbers from distant places to a single carcass, it would be
   disgraceful in believers not to assemble to the Author of life, from
   whom alone they derive their actual nourishment.
     __________________________________________________________________

   [134] ?Ny an jour du Sabbath;? -- ?nor on the Sabbath-Day.?

   [135] ?Mais n'y allez point, et ne les suyvez point;? -- ?but go not
   there, and do not follow them.?

   [136] ?Dieu a limité certain temps auquel ces choses prendrent fin;? --
   ?God has limited a certain time when those things shall be terminated.?

   [137] The passage here referred to, and from which CALVIN thinks that
   the quotation is not made, is Daniel 9:27, And he shall confirm the
   covenant with many for one week; and in the midst of the week he shall
   cause the sacrifices and the oblation to cease, and for the
   overspreading or abominations he shall make it desolate, even until the
   consummation, and that determined shall be poured upon the desolate.
   The other passage, from which he supposes the quotation to have been
   actually made, is Daniel 12:11, And from the time that the daily
   sacrifice shall be taken away, and the abomination that maketh desolate
   set up, there shall be a thousand two hundred and ninety days. We have
   given both passages, as they stand in the authorized version. -- Ed.

   [138] Antiochus, known in history by the surname Epiphanes, or,
   Illustrious, but more frequently denominated by the Jews who had beheld
   his cruelties, and by others who were shocked at the indecency of his
   public life, Antiochus Epimanes, or, Furious. -- Ed.

   [139] ?Du service et des ceremonies de la Loy;? -- ?of the service and
   of the ceremonies of the Law.?

   [140] ?Car apres qu'il avoit exhorté les fideles à une constance ferme
   et bien assuree, et avoit predit que l'advenement de Christ mettroit
   fin aux ceremonies, et doan, pour signe la profanation externe du
   temple, finale-ment au chapitre treizieme (douzieme?) il determine un
   temps certain tant de la ruine que du restablissement.? -- ?For after
   having exhorted believers to a firm and assured constancy, and having
   predicted that the coming of Christ would put an end to ceremonies, and
   having given the outward profanation of the temple as a sign, finally,
   in the thirteenth (twelfth?) chapter he determines a fixed time both
   for the ruin and for the restoration.?

   [141] ?Sans esperance de plus la recouvrer;? -- ?without the
   expectation of ever again recovering it.?

   [142] In prophetic language one day stands for a year, a Jewish month
   (of thirty days) for thirty years, and a Jewish year (of three hundred
   and sixty days) for three hundred and sixty years. Thus a time, or
   Jewish year, stood for three hundred and sixty years; times, or two
   Jewish years, stood for seven hundred and twenty years; and half a
   time, or half of a Jewish year, stood for one hundred and eighty years;
   so that the time, times, and half a time, (Daniel 7:25; 12:7;
   Revelation 12:14,) or three years and a half, represented one thousand
   two hundred and sixty years. By a similar computation, forty-two
   months, (Revelation 11:2; 13:5,) of thirty days each, denoted the same
   period. -- Ed.

   [143] ?Sinon qu'on vueille prendre. ceci comme estant dit en la
   personne de l'Evangeliste; toutesfois il est plus vray-semblable que
   c'est Christ qui parle, et que suyvant son propos d'un fil continuel,
   il exhorte les siens estre attentifs a bon escient.? -- ?Unless we
   choose to take this as having been said in the person of the
   Evangelist; yet it is more probable that it is Christ who speaks, and
   that, following out his subject, he exhorts his followers to be
   earnestly attentive.?

   [144] ?La pollution, immondicit, et souillure;? -- ?pollution,
   uncleanness, and defilement.?

   [145] knph sqvtsym msmm, the wing (or, spreading out) of abominations
   which maketh desolate. -- Ed

   [146] ?Il adjouste quant et quant une consolation speciale pour le
   regard des fideles, (laquelle Daniel omet, pource qu'il parle à tout le
   corps du peuple;)? -- ?he adds to it a special consolation with respect
   to believers, (which Daniel leaves out, because he speaks to the whole
   body of the people.?)

   [147] ?Il s'estoyent ruez cruellment, contre la personne mesme du
   Medecin, le mettant à mort.? -- ?They had pursued with cruel rage the
   very person of the Physician, putting him to death.?

   [148] ?Il use de redite, ou de paroles superflues;? -- ?he makes use of
   a repetition, or of superfluous words.?

   [149] ?Les gens subtils et de jugement, à scavoir les docteurs;? --
   ?men of acuteness and judgment, namely, the doctors.?

   [150] ?Il n'y a ne rime ne raison en cela;? -- ?there is neither rhyme
   nor reason in it.?

   [151] ?Aussi le mot Grec duquel use l'Evangeliste, ne signifie pas
   simplement un corps, mais un corps mort.? -- ?The Greek word, too,
   which the Evangelist employs, does not denote simply a body, but a dead
   body.?
     __________________________________________________________________

   MATTHEW 24:29-31; MARK 13:24-27;
   LUKE 21:25-28

   Matthew 24:29-31

   Mark 13:24-27

   Luke 21:25-28

   29. And immediately after the tribulation of those days shall the sun
   be darkened, and the moon shall not give her light, and the stars shall
   fall from heaven, and the powers of heaven shall be shaken. 30. And
   then shall appear the sign of the Son of man in heaven; and then shall
   all the tribes of the earth mourn; and they shall see the Son of man
   coming in the clouds of heaven with great power and glory. 31. And he
   shall send his angels with a loud sound of a trumpet; and they shall
   gather together his elect from the four winds, from one extremity of
   heaven to the other.

   24. But in those days, after that tribulation, shall the sun be
   darkened, and the moon shall not give her light. 25. And the stars of
   heaven shall fall, and the powers which are in heaven shall be shaken.
   26. And then shall they see the Son of man coming in the clouds with
   great power and glory. 27. And then shall he send his angels, and
   gather together his elect from the four winds, from the extremity of
   the earth to the extremity of heaven.

   25. And there shall be signs in the sun, and in the moon, and in the
   stars, and on the earth the anguish of nations in despair, the sea and
   the waves roaring: 26. Men fainting through fear, [152] and expectation
   of those things which shall come on the world; for the powers of heaven
   shall be shaken. 27. And then shall they see the Son of man coming in a
   cloud with great power and glory. 28. But when these things begin to
   take place, look up, and lift up your heads, for your redemption is at
   hand.


   Matthew 24:29. And immediately after the tribulation of those days.
   Christ comes now to speak of the full manifestation of his kingdom,
   about which he was at first interrogated by the disciples, and promises
   that, after they have been tried by so many distressing events, the
   redemption will arrive in due time. The principal object of his reply
   was, to confirm his disciples in good hope, that they might not be
   dismayed on account of the troubles and confusion that would arise. For
   this reason, he does not speak of his coming in simple terms, but
   employs those modes of expression which were common among the prophets,
   by which, the more attentively they were considered, so much the more
   severe would be the contest of temptation experienced by the reader, in
   consequence of the opposite character of the event. For what could be
   more strange than to see the kingdom of Christ not only despised, but
   oppressed by the cross, loaded with many reproaches, and overwhelmed by
   every kind of tribulation, that kingdom which the prophets had
   frequently described in such magnificent language? Might it not be
   asked, where was that majesty which would darken the sun, and moon, and
   stars, shake the whole frame of the world, and change the ordinary
   course of nature? Our Lord now meets these temptations, declaring that,
   though these predictions are not immediately fulfilled, they will at
   length be fully justified by the event. The meaning therefore is, that
   the predictions which had been formerly made about the miraculous
   shaking of heaven and earth, ought not to be restricted to the
   commencement of redemption, because the prophets had embraced the whole
   course of it, till it should arrive at perfection.

   Having now ascertained Christ's intention, we shall have no difficulty
   in perceiving the meaning of the words to be, that heaven will not be
   darkened immediately, but after that the Church shall have passed
   through the whole course of its tribulations. Not that the glory and
   majesty of the kingdom of Christ will not appear till his last coming,
   but because till that time is delayed the accomplishment of those
   things which began to take place after his resurrection, and of which
   God gave to his people nothing more than a taste, that he might lead
   them farther on in the path of hope and patience. According to this
   argument, Christ keeps the minds of believers in a state of suspense
   till the last day, that they may not imagine those declarations which
   the prophets made, about the future restoration, to have failed of
   their accomplishment, because they lie buried for a long period under
   the thick darkness of tribulations.

   The tribulation of those days is improperly interpreted by some
   commentators to mean the destruction of Jerusalem; for, on the
   contrary, it is a general recapitulation (anakephalaiosis) of all the
   evils of which Christ had previously spoken. To encourage his followers
   to patience, he employs this argument, that the tribulations will at
   length have a happy and joyful result. As if he had said, ?So long as
   the Church shall continue its pilgrimage in the world, there will be
   dark and cloudy weather; but as soon as an end shall have been put to
   those distresses, a day will arrive when the majesty of the Church
   shall be illustriously displayed.? In what manner the sun will be
   darkened we cannot now conjecture, but the event will show. He does not
   indeed mean that the stars will actually fall, but according to the
   apprehension of men; and accordingly Luke only predicts that there will
   be signs in the sun, and in the moon, and in the stars. The meaning
   therefore is, that there will be such a violent commotion of the
   firmament of heaven, that the stars themselves will be supposed to
   fall. Luke also adds that there will be a dreadful commotion of the
   sea, the sea and the waves roaring, so that men will faint through fear
   and alarm. In a word, all the creatures above and below will be, as it
   were, heralds to summon men to that tribunal, which they will continue
   to treat with ungodly and wanton contempt till the last day.

   30. Then shall appear the sign of the Son of man. By this term Christ
   points out more clearly the difference between the present condition of
   his kingdom and its future glory; for it is a sort of admission that,
   amidst the darkness of tribulations, the majesty of Christ will not
   fully appear, and men will not perceive the redemption which he has
   brought. The confused mixture of things which we now perceive does
   certainly, on the one hand, darken our minds, and, on the other hand,
   bury the grace of Christ, and make it almost vanish from our sight, so
   that the salvation obtained by him, so far as relates to the perception
   of the flesh, is not comprehended. And therefore he declares that he
   will appear openly at his last coming and, surrounded by the heavenly
   power, which will be a sign erected on an elevated spot, he will turn
   the eyes of the whole world upon himself. [153]

   Perceiving that the greater part of men would despise his doctrine and
   oppose his reign, he threatens also against all nations mourning and
   lamentation; because it is proper, that by his presence he should crush
   and destroy the rebels, who, while he was absent, despised his
   authority. He says this, partly to bring the haughty and refractory to
   repentance, by striking them with terror; and partly to confirm the
   minds of his followers amidst so great obstinacy existing in the world.
   For it is no slight ground of offense to see the ungodly living without
   concern, because they think that their mockery of God will remain
   unpunished; and again, there is nothing to which we are more prone than
   to be captivated by the allurements of the prosperity which they enjoy,
   so as to lose the fear of God. That the joy by which they are
   intoxicated may not excite the envy of believers, Christ declares that
   it will at length be turned into mourning and gnashing of teeth.

   He alludes, I think, to Zechariah 12:11-14, where God, informing them
   that a striking display of his judgment will soon be made, declares
   that there will be lamentation in every family, such as is not usually
   seen at the funeral of a first-born son. There is no reason, therefore,
   why any person should expect the conversion of the world, for at
   length--when it will be too late, and will yield them no advantage--

   they shall look on him whom they pierced,
   (Zechariah 12:10.)

   Next follows the explanation of that sin, that they shall see the Son
   of man coming in the clouds, who at that time was living on earth in
   the garb of a despised servant. And thus he warns them that the glory
   of his kingdom will be heavenly, and not earthly, as the disciples had
   falsely imagined.

   And he shall send his angels. He describes the effect of his power,
   that he will send his angels to gather his elect from the most distant
   parts of the world; for by the extremity of heaven is meant the most
   distant region. But Christ speaks hyperbolically, in order to show that
   the elect, even though they were carried away from the earth and
   scattered in the air, will again be gathered, so to be united in the
   enjoyment of eternal life under Him as their head, and enjoy the
   expected inheritance; for Christ intended to console his disciples,
   that they might not be altogether discouraged by the lamentable
   dispersion of the Church. Whenever, therefore, we perceive the Church
   scattered by the wiles of Satan, or torn in pieces by the cruelty of
   the ungodly, or disturbed by false doctrines, or tossed about by
   storms, let us learn to turn our eyes to this gathering of the elect.
   And if it appear to us a thing difficult to be believed, let us call to
   remembrance the power of the angels, which Christ holds out to us for
   the express purpose of raising our views above human means. For, though
   the Church be now tormented by the malice of men, or even broken by the
   violence of the billows, and miserably torn in pieces, so as to have no
   stability in the world, yet we ought always to cherish confident hope,
   because it will not be by human means, but by heavenly power, which
   will be far superior to every obstacle, that the Lord will gather his
   Church.

   Luke 21:28. And when these things begin to take place. Luke expresses
   more clearly the consolation by which Christ animates the minds of his
   followers; for, though this sentence contains nothing different from
   the words of Matthew, which we have just now explained, yet it shows
   better for what purpose the angels will come, as we are told, to gather
   the elect. For it was necessary to contrast the joy of the godly with
   the general sorrow and distress of the world, and to point out the
   difference between them and the reprobate, that they might not view
   with horror the coming of Christ. We know that Scripture, when it
   speaks not only of the last judgment, but of all the judgments which
   God executes every day, describes them in a variety of ways, according
   as the discourse is addressed to believers or to unbelievers.

   To what purpose is the day of the Lord to you?
   says the prophet Amos, (5:18.)

   It is a day of darkness and gloominess, [154] not of light; of sorrow,
   not of joy; of destruction, not of salvation. On the other hand,
   Zechariah (9:9) bids the daughter of Zion rejoice on account of the
   coming of her King; and justly, for--as Isaiah (35:4) tells us--the
   same day which brings wrath and vengeance to the reprobate brings
   good-will and redemption to believers.

   Christ therefore shows that, at his coming, the light of joy will arise
   on his disciples, that they may rejoice in the approaching salvation,
   while the wicked are overwhelmed with terror. Accordingly, Paul
   distinguishes them by this mark, that they wait for the day or coming
   of the Lord, (1 Corinthians 1:7) for that which is their crown, and
   perfect happiness, and solace, is delayed till that day, (2 Timothy
   4:8.) It is therefore called here (as in Romans 8:23) redemption;
   because we shall then obtain truly and perfectly the consequences of
   the deliverance obtained through Christ. Let our ears therefore be
   awake to the sound of the angel's trumpet, which will then sound, not
   only to strike the reprobate with the dread of death, but to arouse the
   elect to a second life; that is, to call to the enjoyment of life those
   whom the Lord now quickens by the voice of his Gospel; for it is a sign
   of infidelity, to be afraid when the Son of God comes in person for our
   salvation.
     __________________________________________________________________

   [152] ?Tellement que les hommes seront comme morts de peur;? -- ?so
   that men will be as if dead through fear.?

   [153] ?La puissance celeste, de laquelle il sera environné, servira
   comme d'une enseigne desployee pour contreindre tout le monde à le
   regarder;? -- ?the heavenly power, by which he shall be surrounded,
   will serve as a standard displayed to compel the whole world to look at
   him.?

   [154] Our author -- quoting from memory, as he frequently does --
   appears to have incorporated the words of the prophet Amos, (5:18,) To
   what end is it for you? the day of the Lord is darkness, and not light,
   with a parallel passage in Joel, (2:1, 2) for the day of the Lord
   cometh, for it is nigh at hand; a day of darkness and of gloominess, a
   day of clouds and thick darkness. -- Ed.
     __________________________________________________________________

   MATTHEW 24:32-36; MARK 13:28-32;
   LUKE 21:29-33

   Matthew 24:32-36

   Mark 13:28-32

   Luke 21:29-33

   32. Now learn a similitude from the fig-tree. When its branch is
   already tender, and putteth forth leaves, you know that summer is nigh.
   33. In like manner, when you shall see all these things, know you that
   it is nigh, at the door. 34. Verily I say to you, This generation shall
   not pass away till all these things be done. 35. Heaven and earth shall
   pass away, but my words shall not pass away. 36. But of that day and
   hour no man knoweth, not even the angels of heaven, but my Father
   alone.

   28. Now learn a similitude from the fig-tree. When its branch is still
   tender, and putteth forth leaves, you know that summer is nigh. 29. In
   like manner, when you shall see these things happen, know you that it
   is nigh at the door. 30. Verily I say to you, That this generation
   shall not pass till all those things be done. 31. Heaven and earth
   shall pass away, but my words shall not pass away. 32. But of that day
   and hour no man knoweth, not even the angels which are in heaven, nor
   the Son himself, but the Father alone.

   29. And he addressed to them a similitude. Look at the fig-tree and all
   the trees. 30. When they are already putting forth buds, you perceive
   of yourselves and know that the summer is already at hand. 31. In like
   manner, when you shall see these things happen know you that the
   kingdom of God is at hand. 32. Verily I say to you, This generation
   shall not pass before all these things are done. 33. Heaven and earth
   shall pass away, but my words shall not pass away.


   Matthew 24:32. Now learn a similitude from the fig-tree. I do not
   suppose the meaning of this to be merely that, during the state of
   confusion which has been mentioned, there will be as evident a sign
   that the coming of Christ is nigh, as that by which we know with
   certainty that the summer is at hand, when the trees begin to grow
   green; but, in my opinion, Christ expresses something else. For as in
   winter the trees, contracted by the severity of the cold, show greater
   vigor, but in spring lose their toughness, and appear more feeble, and
   are even cleft asunder to open up passage for fresh twigs, so the
   afflictions by which, according to the perception of the flesh, the
   Church is softened, do not in any way impair its vigor. As the inward
   sap diffused through the whole tree, after having produced this
   softness, collects strength to throw itself out for renovating what was
   dead, so the Lord draws from the corruption of the outward man the
   perfect restoration of his people. The general instruction conveyed is,
   that the weak and frail condition of the Church ought not to lead us to
   conclude that it is dying, but rather to expect the immortal glory for
   which the Lord prepares his people by the cross and by afflictions; for
   what Paul maintains in reference to each of the members must be
   fulfilled in the whole body, that

   if the outward man is decayed the inward man is renewed day by day, (2
   Corinthians 4:16.)

   What Matthew and Mark had stated more obscurely, know you that it is
   nigh at the door, is more fully explained by Luke, know you that the
   kingdom of God is at hand; and in this passage the kingdom of God is
   not represented--as in many other passages--at its commencement, but at
   its perfection, and that according to the views of those whom Christ
   was teaching. For they did not view the kingdom of God in the Gospel as
   consisting in the peace and joy of faith and in spiritual
   righteousness, (Romans 14:17,) but sought that blessed rest and glory
   which is concealed under hope till the last day.

   34. This generation shall not pass away. Though Christ employs a
   general expression, yet he does not extend the discourses to all the
   miseries which would befall the Church, but merely informs them, that
   before a single generation shall have been completed, they will learn
   by experience the truth of what he has said. For within fifty years the
   city was destroyed and the temple was razed, the whole country was
   reduced to a hideous desert, and the obstinacy of the world rose up
   against God. Nay more, their rage was inflamed to exterminate the
   doctrine of salvation, false teachers arose to corrupt the pure gospel
   by their impostures, religion sustained amazing shocks, and the whole
   company of the godly was miserably distressed. Now though the same
   evils were perpetrated in uninterrupted succession for many ages
   afterwards, yet what Christ said was true, that, before the close of a
   single generation, believers would feel in reality, and by undoubted
   experience, the truth of his prediction; for the apostles endured the
   same things which we see in the present day. [155] And yet it was not
   the design of Christ to promise to his followers that their calamities
   would be terminated within a short time, (for then he would have
   contradicted himself, having previously warned them that the end was
   not yet;) but, in order to encourage them to perseverance, he expressly
   foretold that those things related to their own age. The meaning
   therefore is: ?This prophecy does not relate to evils that are distant,
   and which posterity will see after the lapse of many centuries, but
   which are now hanging over you, and ready to fall in one mass, so that
   there is no part of it which the present generation will not
   experience.? So then, while our Lord heaps upon a, single generation
   every kind of calamities, he does not by any means exempt future ages
   from the same kind of sufferings, but only enjoins the disciples to be
   prepared for enduring them all with firmness.

   35 Heaven and earth shall pass away. In order to secure greater
   confidence in his statements, he illustrates their certainty by this
   comparison, that it is more firm and stable than the entire structure
   of the world. [156] But this form of expression is explained by
   commentators in a variety of ways. Some refer it as the passing away of
   heaven and earth at the last day, by which their frail constitution
   will be brought to an end; while others explain it to mean, that sooner
   shall the entire structure of the world perish than the prophecy which
   we have just heard shall fail to be accomplished. But as there can be
   no doubt that Christ expressly intended to raise the minds of his
   followers above the contemplation of the world, I think that he refers
   to the continual changes which we see in the world, and affirms, that
   we ought not to judge of his sayings by the changeful character of the
   world, which resembles the billows of the sea; for we know how easily
   our minds are carried away by the affairs of the world, when it is
   undergoing incessant change. For this reason, Christ enjoins his
   disciples not to allow their attention to be occupied by the world, but
   to look down, from what may be called the lofty watch-tower of divine
   providence, on all that he foretold would happen. Yet from this passage
   we draw a useful doctrine, that our salvation, because it is founded on
   the promises of Christ, does not fluctuate according to the various
   agitations of the world, but remains unshaken, provided only that our
   faith rises above heaven and earth, and ascends to Christ himself.

   36. But of that day and hour. By this sentence, Christ intended to hold
   the minds of believers in suspense that they might not, by a false
   imagination, fix any time for the final redemption. We know how fickle
   our minds are, and how much we are tickled by a vain curiosity to know
   more than is proper. Christ likewise perceived that the disciples were
   pushing forward with excessive haste to enjoy a triumph. He therefore
   wishes the day of his coming to be the object of such expectation and
   desire, that none shall dare to inquire when it will happen. In short,
   he wishes his disciples so to walk in the light of faith, that while
   they are uncertain as to the time, they may patiently wait for the
   revelation of him. We ought therefore to be on our guard, lest our
   anxiety about the time be carried farther than the Lord allows; for the
   chief part of our wisdom lies in confining ourselves soberly within the
   limits of God's word. That men may not feel uneasy at not knowing that
   day, Christ represents angels as their associates in this matter; for
   it would be a proof of excessive pride and wicked covetousness, to
   desire that we who creep on the earth should know more than is
   permitted to the angels in heaven. [157]

   Mark adds, nor the Son himself. And surely that man must be singularly
   mad, who would hesitate to submit to the ignorance which even the Son
   of God himself did not hesitate to endure on our account. But many
   persons, thinking that this was unworthy of Christ, have endeavored to
   mitigate the harshness of this opinion by a contrivance of their own;
   and perhaps they were driven to employ a subterfuge by the malice of
   the Arians, who attempted to prove from it that Christ is not the true
   and only God. So then, according to those men, Christ did not know the
   last day, because he did not choose to reveal it to men. But since it
   is manifest that the same kind of ignorance is ascribed to Christ as is
   ascribed to the angels, we must endeavor to find some other meaning
   which is more suitable. Before stating it, however, I shall briefly
   dispose of the objections of those who think that it is an insult
   offered to the Son of God, if it be said that any kind of ignorance can
   properly apply to him.

   As to the first objection, that nothing is unknown to God, the answer
   is easy. For we know that in Christ the two natures were united into
   one person in such a manner that each retained its own properties; and
   more especially the Divine nature was in a state of repose, and did not
   at all exert itself, [158] whenever it was necessary that the human
   nature should act separately, according to what was peculiar to itself,
   in discharging the office of Mediator. There would be no impropriety,
   therefor in saying that Christ, who knew all things, (John 21:17) was
   ignorant of something in respect of his perception as a man; for
   otherwise he could not have been liable to grief and anxiety, and could
   not have been like us, (Hebrews 2:17.) Again, the objection urged by
   some--that ignorance cannot apply to Christ, because it is the
   punishment of sin -- is beyond measure ridiculous. For, first, it is
   prodigious folly to assert that the ignorance which is ascribed to
   angels proceeds from sin; but they discover themselves to be equally
   foolish on another ground, by not perceiving that Christ clothed
   himself with our flesh, for the purpose of enduring the punishment due
   to our sins. And if Christ, as man, did not know the last day, that
   does not any more derogate from his Divine nature than to have been
   mortal.

   I have no doubt that he refers to the office appointed to him by the
   Father as in a former instance, when he said that it did not belong to
   him to place this or that person at his right or left hand, (Matthew
   20:23; Mark 5:40.) For (as I explained under that passage [159] ) he
   did not absolutely say that this was not in his power, but the meaning
   was, that he had not been sent by the Father with this commission, so
   long as he lived among mortals. So now I understand that, so far as he
   had come down to us to be Mediator, until he had fully discharged his
   office that information was not given to him which he received after
   his resurrection; for then he expressly declared that power over all
   things had been given to him, (Matthew 28:18.)
     __________________________________________________________________

   [155] ?Que nous voyons aujourdhui advenir aux fideles;? -- ?which we
   see in the present day happen to believers.?

   [156] ?Que tout l'ordre de nature qui se voit au ciel et à la terre;?
   -- ?than the whole order of nature which is seen in heaven and in
   earth.?

   [157] ?Aux anges de Paradis;? -- ?to the angels in Paradise.?

   [158] ?La Divinité s'est tenue comme cachee; c'est à dire, n'a point
   demonstré sa vertu;? -- ?the Divine nature was kept, as it were,
   concealed; that is, did not display `its power.?

   [159] Harmony, [8]vol. 2, p. 421
     __________________________________________________________________

   MATTHEW 24:37-42; MARK 13:33;
   LUKE 17:26-37; 21:34-36

   Matthew 24:37-42

   Mark 13:33

   Luke 17:26-37

   37. But as the days of Noah were, so shall also the coming of the Son
   of man be. 38. For as in the days that came before the deluge, they
   were eating and drinking, marrying and giving in marriage, till the day
   when Noah entered into the ark, 39. And knew not until the deluge came,
   [160] and took them all away: so shall also the coming of the Son of
   man be. 40. Two men shall then be in the field; one is taken, and the
   other is left. 41. Two women shall be grinding at the mill; one is
   taken, and the other is left. 42. Watch therefore, for you know not at
   what hour your Lord will come.

   33. Take heed, watch and pray; for you know not when the time is.

   26. And as it happened in the days of Noah, so shall it be also in the
   days of the Son of man. 27. They ate, they drank, they married wives,
   and were given in marriage, till that day when Noah entered into the
   ark; and the deluge came, and destroyed them all. 28. In like manner
   also, as it happened in the days of Lot, they ate, they drank, they
   bought, they sold, they planted, they built; 29. But on the day that
   Lot went out of Sodom, it rained fire and brimstone from heaven, and
   destroyed them all. 30. In all these respects shall the day be when the
   Son of man shall be revealed. 31. In that day, let not him who shall be
   on the housetop, and his furniture in the house, go down to take them
   away; and in like manner, let not him who shall be in the field return
   to what he hath left behind. 32. Remember Lot's wife. 33. Whosoever
   shall seek to save his soul, shall lose it; and whosoever shall lose
   it, will beget it to life. [161] 34. I tell you, in that night two men
   shall be in one bed; one shall be taken, and the other shall be left.
   35. Two women shall be grinding together; one shall be taken, and the
   other shall be left. 36. Two men shall be in the field; one shall be
   taken, and the other shall be left. 37. Then they answering say to him,
   Where, Lord? And he said to them, Wherever the carcass is, there will
   the eagles also be gathered together.


   Luke 21:34-36

   34. And take heed to yourselves, lest at any time your hearts be
   overcharged with surfeiting and drunkenness, and the cares of this
   life, and that day come upon you suddenly. 35. For as a snare shall it
   come [162] on all who dwell on the face of the whole earth. 36. Watch
   therefore, praying at all times that you may be permitted to escape all
   those things which shall happen, and to stand before the Son of man.


   Matthew 24:37. But as the days of Noah were. Although Christ lately
   expressed his desire to keep the minds of his followers in suspense,
   that they might not inquire too anxiously about the last day; yet, lest
   the indifference arising out of the enjoyments of the world should lull
   them to sleep, he now exhorts them to solicitude. He wished them to be
   uncertain as to his coming, but yet to be prepared to expect him every
   day, or rather every moment. [163] To shake off their sloth, and to
   excite them more powerfully to be on their guard, he foretells that the
   end will come, while the world is sunk in brutal indifference; just as
   in the days of Noah all the nations were swallowed up by the deluge,
   when they had no expectation of it, but rioted in gluttony and
   voluptuousness, and shortly afterwards, the inhabitants of Sodom, while
   they were abandoning themselves without fear to sensuality, were
   consumed by fire from heaven. Since indifference of this sort will
   exist about the time of the last day, believers ought not to indulge
   themselves after the example of the multitude.

   We have now ascertained the design of Christ, which was, to inform
   believers that, in order to prevent themselves from being suddenly
   overtaken, they ought always to keep watch, because the day of the last
   judgment will come when it is not expected. Luke alone mentions Sodom,
   and that in the seventeenth chapter, where he takes occasion, without
   attending to the order of time, to relate this discourse of Christ. But
   it would not have been improper that the two Evangelists should have
   satisfied themselves with a single example, though Christ mentioned
   two, more especially when those examples perfectly agreed with each
   other in this respect, that at one time the whole human race, in the
   midst of unbroken indolence and pleasure, was suddenly swallowed up,
   [164] with the exception of a few individuals. When he says that men
   were giving their whole attention to eating, drinking, marriage, and
   other worldly employments, at the time when God destroyed the whole
   world by a deluge, and Sodom by thunder; these words mean that they
   were as fully occupied with the conveniences and enjoyments of the
   present life, as if there had been no reason to dread any change. And
   though we shall immediately find him commanding the disciples to guard
   against surfeiting and earthly cares, yet in this passage he does not
   directly condemn the intemperance, but rather the obstinacy, of those
   times, in consequence of which, they despised the threatenings of God,
   and awaited with indifference their awful destruction. Promising to
   themselves that the condition in which they then were would remain
   unchanged, they did not scruple to follow without concern their
   ordinary pursuits. And in itself it would not have been improper, or
   worthy of condemnation, to make provision for their wants, if they had
   not with gross stupidity opposed the judgment of God, and rushed, with
   closed eyes, to unbridled iniquity, as if there had been no Judge in
   heaven. So now Christ declares that the last age of the world will be
   in a state of stupid indifference, so that men will think of nothing
   but the present life, and will extend their cares to a long period,
   pursuing their ordinary course of life, as if the world were always to
   remain in the same condition. The comparisons are highly appropriate;
   for if we consider what then happened, we shall no longer be deceived
   by the belief that the uniform order of events which we see in the
   world will always continue. For within three days of the time, when
   every man was conducting his affairs in the utmost tranquillity, the
   world was swallowed up by a deluge, and five cities were consumed by
   fire.

   39. And knew not until the deluge came. The source and cause of their
   ignorance was, that unbelief had blinded their minds; as, on the other
   hand, we are informed by the Apostle, that Noah beheld at a distance,
   by the eyes of faith, the vengeance of God which was still concealed,
   so as to entertain an early dread of it, (Hebrews 11:7.) And here
   Christ compares Noah with the rest of the world, and Lot with the
   inhabitants of Sodom, that believers may learn to withdraw, lest they
   wander and be cut off along with others. But it must be observed that
   the reprobate, at that time, were hardened in their wickedness, because
   the Lord did not show his grace to any but his servants, by giving them
   a salutary warning to beware in proper time. Not that information of
   the future deluge was altogether withheld from the inhabitants of the
   world--before whose eyes Noah, in building the ark for more than a
   hundred years, presented a warning of the approaching calamity--but
   because one man was specially warned, by divine revelation, of the
   future destruction of the whole world, and raised up to cherish the
   hope of salvation. Though the report of the last judgment is now widely
   circulated, and though there are a few persons who have been taught by
   God to perceive that Christ will come as a Judge in due time, yet it is
   proper that those persons should be aroused by this extraordinary
   kindness of God, and that their senses should be sharpened, lest they
   give themselves up to the indifference which so generally prevails. For
   Peter compares the ark of Noah with our baptism on this ground, that a
   small company of men, separated from the multitude, is saved amidst the
   waters, (1 Peter 3:20, 21.) To this small number, therefore, our minds
   must be directed, if we desire to escape in safety.

   40. Two men shall then be in the field. Before mentioning this, Luke
   inserts some sentences; the first of which is presented by Matthew as
   belonging to the destruction of Jerusalem, Let not him who shall be on
   the house-top go down into his house to carry away his furniture. But
   it is possible that Christ applied the same words to various subjects.
   Luke states also a warning, that the disciples should remember Lot's
   wife; that is, that they should forget those things which are behind,
   (Philippians 3:13) and advance towards the end of the heavenly calling.
   For Lot's wife was changed into a pillar of salt, (Genesis 19:26,)
   because, hesitating whether there were good reasons for departing from
   the city, she looked behind her, by which she gave the lie to the
   heavenly oracle. Perhaps, too, regret at leaving her nest, in which she
   had dwelt with comfort, induced her to turn her head. Since, therefore,
   God intended that she should remain as an everlasting demonstration,
   our minds ought to be strengthened by the constancy of faith, that they
   may not hesitate and give way in the middle of the course; and they
   ought also to be trained to perseverance, in order that, bidding adieu
   to the fascinations of a transitory life, they may rise cheerfully and
   willingly towards heaven.

   Luke adds a third sentence, whosoever shall seek to save his soul will
   lose it, that the desire of an earthly life may not prevent believers
   from passing rapidly through the midst of death, to the salvation laid
   up for them in heaven. And Christ employs a strong expression to denote
   the frailty of the present life, when he says that souls
   (Zoogonountai), -- that is, are begotten into life -- when they are
   lost. His meaning is the same as if he had declared that inch do not
   live in the world, because the commencement of that life which is real,
   and which is worthy of the name, is, to leave the world. Luke
   afterwards adds what we find also in Matthew, that husbands and wives
   will then be separated, that the tics by which human beings are bound
   to each other in the world may not hinder or retard the godly; for it
   frequently happens that, while men are paying attention to each other,
   not one of them advances a step. In order, therefor that every man in
   his own department, freed from every bond and impediment, may run with
   cheerfulness, Christ informs us that, out of a single couple, one
   partner will be taken, while the other is left. Not that all who are
   united must of necessity be thus separated; for the sacred bond of
   piety will cause a believing wife to cleave to a believing husband, and
   will cause children to accompany their father. But Christ only
   intended, in order to cut off every occasion of delay, to enjoin every
   one to make haste, that those who already prepared may not waste their
   time in waiting for their companions. Immediately afterwards Luke adds,
   where the carcass is, there will the eagles also be gathered together;
   which must not, however, be restricted to the last day, but as the
   disciples had asked, Where, Lord? that is, ?How shall we stand erect
   amidst so great shaking? and how shall we remain safe amidst such
   dangerous storms? and to what places of concealment shall we resort for
   protection, when we are united?? Christ declares, as we find in
   Matthew--that he is the banner of solid union, and in which all the
   children of God must be gathered.

   42. Watch therefore. In Luke the exhortation is more pointed, or, at
   least, more special, Take heed to yourselves, lest at any time your
   hearts be overcharged with surfeiting, and drunkenness, and the cares
   of this life. And certainly he who, by living in intemperance, has his
   senses overloaded with food and wine, will never elevate his mind to
   meditation on the heavenly life. But as there is no desire of the flesh
   that does not intoxicate a man, they ought to take care, in all these
   respects, not to satiate themselves with the world, if they wish to
   advance with speed to the kingdom of Christ. The single word watch --
   which we find in Matthew -- denotes that uninterrupted attention which
   keeps our minds in full activity, and makes us pass through the world
   like pilgrims.

   In the account given by Mark, the disciples are first enjoined to take
   heed lest, through carelessness or indolence, ruin overtake them; and
   next are commanded to watch, because various allurements of the flesh
   are continually creeping upon us, and lulling our minds to sleep. Next
   follows an exhortation to prayer, because it is necessary to seek
   elsewhere the supplies that are necessary for supporting our weakness.
   Luke dictates the very form of prayer; first, that God may be pleased
   to rescue us from so deep and intricate a labyrinth; and next, that he
   may present us safe and sound in presence of his Son; for we shall
   never be able to reach it but by miraculously escaping innumerable
   deaths. And as it was not enough to pass through the course of the
   present life by rising superior to all dangers, Christ places this as
   the most important, that we may be permitted to stand before his
   tribunal.

   For you know not at what hour your Lord will come. It ought to be
   observed, that the uncertainty as to the time of Christ's coming --
   which almost all treat as an encouragement to sloth -- ought to be felt
   by us to be an excitement to attention and watchfulness. God intended
   that it should be hidden from us, for the express purpose that we may
   keep diligent watch without the relaxation of a single hour. For what
   would be the trial of faith and patience, if believers, after spending
   their whole life in ease, and indolence, and pleasure, were to prepare
   themselves within the space of three days for meeting Christ?
     __________________________________________________________________

   [160] ?Et ne cognurent le deluge, jusqu'à ce qu'il fust venu;? -- ?and
   were not aware of the deluge, until it was come.?

   [161] ?Il l'engendrera en vic, ou, la vivifera, ou luy fera avoir vie;?
   -- ?he will beget it to life, or, will quicken it, or, will cause it to
   have life.?

   [162] ?Car il surprendra comme un laqs;? -- ?for it will come unawares
   at a snare.?

   [163] ?De jour en jour, ou plustost d'heure en heure;? -- ?from day to
   day, or rather from hour to hour.?

   [164] ?Avoit esté soudainement destruit par les eaux;? -- ?was suddenly
   destroyed by the waters.?
     __________________________________________________________________

   MATTHEW 24:43-51; MARK 13:34-37;
   LUKE 12:35-50

   Matthew 24:43-51

   Mark 13:34-37

   Luke 12:35-50

   43. But know this, that if the householder had known at what hour the
   thief would come, he would certainly have watched, and would not have
   permitted his house to be broken into. 44. Therefore, be you also
   ready; because the Son of man will come at an hour when you are not
   aware. 45. Who is the faithful and wise servant, whom his master hath
   appointed over his household, to give them food in due season?
   46. Blessed is that servant, whom his master, when he cometh, shall
   find acting in this manner. 47. Verily I say to you, He will appoint
   him [165] over all his property. 48. But if that wicked servant shall
   say in his heart, My master delayeth to come; 49. And shall begin to
   beat his fellow-servants, and even to eat and drink with drunkards;
   50. The master of that servant will come on a day when he doth not look
   for him, and at an hour when he is not aware; 51. And shall cut him
   off; and assign his portion with hypocrites: weeping and gnashing of
   teeth shall be there.

   34. As a man [166] who is going abroad, and hath left his house, and
   hath given it in charge to his servants, and hath assigned to every man
   his work, and hath commanded the porter to watch. 35. Watch, therefore;
   (for you know not when your Lord will come, [167] whether in the
   evening, or at midnight, or at the cock crowing, or in the morning;)
   36. Lest, when he shall come suddenly, he will find you sleeping.
   37. But what I say to you I say to all, Watch.

   35. Let your loins be girt, and your lamps burning; 36. And yourselves
   like men who wait for their master, till he shall return from the
   marriage, that, when he shall come and knock, [168] they may open to
   him immediately. 37. Blessed are those servants whom their lord, when
   he cometh shall find watching. Verily I tell you, that he will gird
   himself, and make them sit down at table, and will come forward and
   serve them. 38. And if he shall come in the second watch, or if he
   shall come in the third watch, and find them so, blessed are those
   servants. 39. But know this, that if the householder had known at what
   hour the thief would come, he would certainly have watched, and would
   not have permitted his house to be broken into. 40. And therefore be
   you also ready; for the Son of man will come at an hour when you are
   not expecting him. 41. And Peter saith to him, Lord, sayest thou this
   parable to us, or likewise to all? 42. And the Lord said, Who is a
   faithful and wise steward, whom his master will appoint over his
   household, to give them their allowance of food at the proper time?
   43. Blessed is that servant, whom his master, when he cometh, shall
   find acting in this manner. 44. Verily I tell you, that he will appoint
   him over all that he possesses. 45. But if that servant shall say in
   his heart, My master delayeth his coming, and shall begin to beat the
   men-servants, and maids, and to eat and drink, and to be drunken;
   46. The master of that servant will come on a day when he doth not
   expect him, and at an hour when he is not aware, and will cut him off,
   and assign his portion with the unfaithful. 47. But that servant, who
   knew his master's will, and did not make himself ready, nor did
   according to his will, shall be beaten with many stripes. 48. But he
   who knew not, and did things worthy of stripes, shall be beaten with
   few stripes. And to whomsoever much hath been given, much will be
   demanded from him, and to whom men have entrusted much, from him they
   will exact more. 49. I came to send a fire on the earth, and what do I
   wish if it be already be kindled? [169] 50. But I have to be baptized
   with a baptism, and how am I distressed till it be accomplished!


   Matthew 24:43. If the householder had known. Luke relates this
   discourse of Christ at a different place from Matthew; and we need not
   wonder at this, for in the twelfth chapter, where (as we have formerly
   explained) he collects out of various discourses a summary of doctrine,
   he inserts also this parable. Besides, he introduces a general preface
   that the disciples should wait for their master, with their loins girt,
   and carrying burning lamps in their hands. To this statement
   corresponds the parable, which we shall soon afterwards find in Matthew
   25:1-12 about the wise and foolish virgins.

   In a few words Christ glances rapidly at the manner in which believers
   ought to conduct their pilgrimage in the world; for first he contrasts
   the girding of the loins with sloth, and burning lamps with the
   darkness of ignorance. First, then, Christ enjoins the disciples to be
   ready and equipped for the journey, that they may pass rapidly through
   the world, and may seek no fixed abode or resting-place but in heaven.
   The warning is highly useful; for though ungodly men have likewise in
   their mouth this form of expression, ?the course of life,? yet we see
   how they lay themselves down in the world, and remain unmoved in their
   attachment to it. But God does not bestow the honorable title of his
   children on any but those who acknowledge that they are strangers on
   the earth, and who not only are at all times prepared to leave it, but
   likewise move forward, in an uninterrupted ?course,? towards the
   heavenly life. Again, as they are surrounded on all sides by darkness,
   so long as they remain in the world, he furnishes them with lamps, as
   persons who are to perform a journey during the night. The first
   recommendation is, to run vigorously; and the next is, to have clear
   information as to the road, that believers may not weary themselves to
   no purpose by going astray; for otherwise it would be better to stumble
   in the way, than to perform a journey in uncertainty and mistake. As to
   the expression, girding the loins, it is borrowed from the ordinary
   custom of Eastern nations in wearing long garments.

   Luke 12:36. And you yourselves like men that wait for their master. He
   uses another parable not mentioned by Matthew, who writes more briefly
   on this subject; for he compares himself to a householder who, while he
   is joining in the festivities of the marriage feast, or in other
   respects indulging in pleasure, out of his own house, wishes his
   servants to conduct themselves with modesty and sobriety at home,
   attending to their lawful occupations, and diligently waiting for his
   return. Now though the Son of God has departed to the blessed rest of
   heaven, and is absent from us, yet as he has assigned to every one his
   duty, it would be improper for us to give way to indolent repose.
   Besides, as he has promised that he will return to us, we ought to hold
   ourselves prepared, at every moment, to receive him, that he may not
   find us sleeping. For if a mortal man looks upon it as a duty which his
   servants owe him, that, at whatever hour he returns home, they shall be
   prepared to receive him, how much more has he a right to demand from
   his followers that they shall be sober and vigilant, and always wait
   for his coming? To excite them to greater alacrity, he mentions that
   earthly masters are so delighted with such promptitude on the part of
   their servants, that they even serve them; not that all masters are
   accustomed to act in this manner, but because it does sometimes happen
   that a master, who is kind and gentle, admits his servants to his own
   table, as if they were his companions.

   Yet it may be asked, Since Scripture calls us in many passages children
   of light, (Ephesians 5:8; 1 Thessalonians 5:5,) and since the Lord also
   shines upon us by his word, so that we walk as at noon, how does the
   Lord compare our life to the watches of tire night? But we ought to
   seek the solution of this difficulty from the words of Peter, who tells
   us, that the word of God shines like a burning lamp, to enable us
   distinctly to see our road in a dark place. We ought therefore to
   attend. to both statements, that our journey must be performed amidst
   the thick darkness of the world, and yet we are protected from the risk
   of going astray, while the torch of heavenly doctrine goes before us,
   more especially when we have Christ himself for a sun.

   Matthew 24:44. But know this. Another similitude is now employed by
   Christ, in exhorting his disciples to keep diligent watch; for if any
   person shall hear that robbers are prowling in the night, fear and
   suspicion will not allow him to sleep. Since, therefore, we are
   informed that Christ's coming will be sudden and unexpected, like that
   of a robber, and since we are expressly forewarned that we must always
   watch, lest he come upon us when asleep, and we be swallowed up with
   the ungodly, there is no excuse for our indolence; more especially
   since there is reason to dread not only a breach of the wall, and a
   loss of our property, but a deadly wound to ruin our soul, unless we
   are on our guard. The tendency of these words therefore is, that the
   warning of Christ should arouse us; for, though the last judgment be
   delayed for a long time, yet it hangs over us every hour; and,
   therefore, when there is ground for alarm, and when danger is near, it
   is unreasonable that we should be sluggish.

   45. Who is the faithful and wise servant? This passage is more
   distinctly explained by Luke, who inserts Peter's question, which gave
   rise to a new parable. Christ having declared that the suddenness and
   uncertainty of his coming led to such danger as left no room for sloth,
   Peter asked, if this doctrine was general, or if it belonged to the
   twelve alone. For the disciples--as we have formerly seen--were always
   in the habit of thinking that they were unjustly treated, unless they
   were exempted from the common lot, and greatly excelled all others.
   When our Lord now represents to them a condition which is far from
   being pleasant or desirable, they look around them on every hand, like
   persons astonished. But the object of Christ's reply is, to show that,
   if each of the common people ought to watch, much less ought it to be
   endured that the apostles should be asleep. As Christ had formerly
   exhorted the whole family in general to watch for his coming, so now he
   demands extraordinary care from the principal servants, who had been
   appointed over others for the purpose of pointing out, by their
   example, the path of sobriety, watchfulness, and strict temperance. By
   these words he reminds them that they were not elevated to high rank
   for the purpose of indulging in ease, indolence, and pleasure; but
   that, the higher the rank of honor which they had obtained, the heavier
   was the burden which was laid on them; and therefore he declares that
   it is especially demanded from such persons that they exercise fidelity
   and wisdom.

   Let all who are called to an honorable office learn from this, that
   they are so much the more strongly bound, not only to bestow their
   labor faithfully, but to strive with their utmost zeal and industry to
   discharge their duty. For while it is enough for ordinary servants to
   go through their daily toil, stewards, whose office embraces the care
   of the whole family, ought to go much farther. Otherwise Christ charges
   them with ingratitude, because, while they have been chosen before
   others, they do not answer to their honor; for why does our Lord prefer
   them to the rest, but in order that they may excel all by extraordinary
   fidelity and wisdom? True, indeed, all are enjoined, without exception,
   to be sober, and to give earnest attention, but drowsiness would be
   peculiarly disgraceful and inexcusable in pastors. He next holds out
   even the hope of a reward to encourage them to diligence.

   48. But if that wicked servant shall say in his heart. By these words,
   Christ briefly points out the source of that carelessness which creeps
   upon wicked servants. It is because they trust to a longer delay, and
   thus of their own accord involve themselves in darkness. They imagine
   that the day when they must render an account will never come; and,
   under the pretext of Christ's absence, they promise themselves that
   they will remain unpunished. For it is impossible but that the
   expectation of him, when it does occur to our minds, shall shake off
   sleep, and still more, that it shall restrain us from being carried
   away by wicked sensuality. No excitement of exhortation, therefore, can
   be more powerful or efficacious, than to represent to us that rigid
   tribunal which no man will be able to escape. That each of us may be
   careful to discharge his duty earnestly, and keep himself strictly and
   modestly within his own limits, let us constantly make our minds
   familiar with the thought of that last and sudden coming of the Lord,
   the neglect of which leads the reprobate to indulge in wickedness.

   At the same time, Christ takes a passing glance at the ease with which
   insolence grows, when a man has once shaken off the bridle, and given
   himself up to sinning. For Christ does not represent to us a servant
   who is merely dissolute and worthless, but one who rises up in an
   outrageous manner to disturb the whole house, who wickedly abuses the
   power committed to him, exercises cruelty on his fellow-servants, and
   wastefully spends the property of his master, whom he treats with open
   ridicule. Lastly, to excite terror, he adds the punishment, which is of
   no ordinary degree; for severe punishment is due to such unbounded
   wickedness.

   Luke 12:47. But that servant. There is great weight in this
   circumstance, which is mentioned by Luke alone, that, in proportion as
   any man knowingly and willingly takes pleasure in despising the Lord,
   he deserves severer punishment. A comparison is made between the
   greater and the less to this effect: If punishment does not fail to be
   inflicted on a servant who errs through mistake, what shall become of
   the wicked and rebellious servant, who purposely, as it were, tramples
   under foot the authority of his master? It ought to be remembered,
   however, that those who are appointed to govern the Church do not err
   through ignorance, but basely and wickedly defraud their Master of his
   right.

   Yet we ought to gather from this passage a general doctrine, that it is
   in vain for men to betake themselves to the plea of ignorance, in order
   to be freed from condemnation. For if a mortal man claims the right of
   demanding from his servants that they shall inquire into his will, so
   that nothing may be done in his house in a heedless or confused manner;
   how much greater authority belongs to the Son of God, that they who
   serve him should be earnestly desirous to be informed about his
   injunctions, and not rush forward, at their own pleasure, to act in a
   state of uncertainty, but depend wholly on the intimations of his will;
   particularly when he has prescribed what we ought to do, and always
   gives us a gracious answer, when we ask his direction? It is certain,
   that our ignorance is always accompanied by gross and shameful
   negligence. We see, indeed, that it is in vain to resort to this
   subterfuge, that he who has gone wrong through ignorance is not in
   fault; for, on the contrary, the Heavenly Judge declares, that though
   such offenders are visited by lighter chastisement, yet they will not
   be altogether unpunished. And if even ignorance does not excuse men,
   how dreadful is the vengeance that awaits deliberate transgressors, who
   with outrageous violence provoke God, in opposition to the dictates of
   their conscience? The more abundant the instruction, therefore, which
   any man has received, so much the greater is the ground for punishment,
   if he be not obedient and submissive. Hence it appears how trifling and
   worthless is the excuse of those who, now rejecting the plain doctrine
   of the Gospel, endeavor to screen such obstinacy by the ignorance of
   their fathers; as if ignorance were an adequate shield to ward off the
   judgment of God. But granting that faults committed through mistake
   were pardoned, it would be highly unreasonable that the same favor
   should be extended to those who sin willfully, since with deliberate
   malice they rage against God.

   48. To whomsoever much hath been given. Christ shows by another
   circumstance, that the more highly favored disciples ought to be
   visited with severer punishment, if they despise their calling, and
   abandon themselves without reserve to every kind of licentiousness;
   because the more eminent a man is, he ought to consider that so much
   the more has been entrusted to him, and on the express condition that
   he shall one day render an account of it. In the same proportion,
   therefore, as any of us is endued with higher gifts, if he does not,
   like a field which has been cultivated at greater expense, yield to the
   Lord more abundant produce, the abuse of that grace which he has
   profaned, or uselessly withheld, will cost him dear.

   49. I am come to send fire on the earth. From these concluding words it
   may easily be inferred, that this was one of Christ's latest
   discourses, and is not related by Luke at the proper place. But the
   meaning is, that Christ has introduced into the world the utmost
   confusion, as if he had intended to mingle heaven and earth. The gospel
   is metaphorically compared to fire, because it violently changes the
   face of things. The disciples having falsely imagined that, while they
   were at ease and asleep, the kingdom of God would come, Christ
   declares, on the contrary, that there must first be a dreadful
   conflagration to kindle the world. And as some beginnings of it were
   even then making their appearance, Christ encourages the disciples by
   this very consideration, that they already feel the power of the
   gospel. ?When great commotions,? says he, ?shall already begin to
   kindle, this is so far from being a reason why you should tremble, that
   it is rather a ground of strong confidence; and, for my own part, I
   rejoice that this fruit of my labors is visible.? In like manner, all
   the ministers of the gospel ought to apply this to themselves, that,
   when there are troubles in the world, they may be more diligently
   employed in their duty. It is proper to observe, also, that the same
   fire of doctrine, when it burns on all sides, consumes chaff and straw,
   but purifies silver and gold.

   50. But I have a baptism to be baptized with. By these words our Lord
   asserts that there remains nothing but his last act, that by his death
   he may consecrate the renovation of the world. For since the shaking
   which he mentioned was appalling, and since that conflagration of the
   human race was terrific, he is about to show that the first-fruits must
   be offered in his own person, after which the disciples ought not to be
   displeased at feeling some portion of it. He compares death--as in
   other passages--to baptism, (Romans 6:4,) because the children of God,
   after having been immersed for a time by the death of the body, shortly
   afterwards rise again to life, so that death is nothing else than a
   passage through the midst of the waters. He says that he is sorely
   pressed till that baptism has been accomplished, that he may encourage
   every one of us, by his example, both to bear the cross and to prefer
   death. Not that any man can have a natural preference for death, or for
   any abatement of present happiness, but because, when we contemplate on
   the farther bank the glory, and the blessed and immortal rest of
   heaven, we not only suffer death with patience, but are even carried
   forward by eager desire where faith and hope lead us.
     __________________________________________________________________

   [165] ?Il le constituera, ou, luy donnera en charge;? -- ?he will
   appoint him, or, will commit to his charge.?

   [166] ?C'est ainsi comme si un homme, &c.; ou, Le Fils de l'homme est
   tout un comme si un homme,? &c.--?It is as if a man, &c.; or, The Son
   of Man is all one as if a man,? &c.

   [167] ?Quand le Seigneur de la maison viendra;? -- ?when the Lord of
   the house will come.?

   [168] ?Et frappera à la porte;? -- ?and shall knock at the gate.?

   [169] ?Et que veux-je plus s'il est ja allumé? ou, sinon qu'il soit
   allumé?? -- ?And what do I wish more, if it be already kindled? or, And
   what do I wish more than that it be kindled??
     __________________________________________________________________

   MATTHEW 25:1-13

   Matthew 25:1-13

   1. Then shall the kingdom of heaven be like ten virgins, who took their
   lamps, and went out to meet the bridegroom. 2. And five of them were
   foolish, and five were wise. 3. They that were foolish, while they took
   their lamps, took no oil with them: 4. But the wise took oil in their
   vessels along with their lamps. 5. And while the bridegroom tarried,
   they all slumbered and slept. 6. And at midnight a cry arose, Behold,
   the bridegroom cometh; go you out to meet him. 7. Then all those
   virgins arose, and trimmed their lamps. 8. And the foolish said to the
   wise, Give us of your oil; for our lamps are going out. 9. But the wise
   answered, saying, By no means, lest there be not enough for you and for
   us; [170] but go you rather to them that sell, and buy for yourselves.
   10. And while they went to buy, the bridegroom came, and they that were
   ready went in with him to the marriage, and the door was shut. 11. And
   afterwards came also the other virgins, saying, Lord, Lord, open to us.
   12. But he answering said, Verily I tell you, I know you not.
   13. Watch, therefore, for you know not the day nor the hour in which
   the Son of man shall come.


   Though this exhortation -- as will appear from the conclusion of
   it--has nearly the same object with the former, yet it is properly
   added, in order to confirm believers in perseverance. Our Lord knew how
   strongly the nature of men is inclined to idleness, and how, for the
   most part, they not only grow weary after a great lapse of time, but
   give way through sudden dislike. To remedy this disease, he taught his
   disciples that they were not duly fortified, unless they had sufficient
   perseverance for a long period. When this is ascertained to be the
   design of the parable, we ought not to trouble ourselves much with
   minute investigations, which have nothing to do with what Christ
   intended. Some people give themselves a good deal of uneasiness about
   the lamps, the vessels, and the oil; but the plain and natural meaning
   of the whole is, that it is not enough to have ardent zeal for a short
   time, if we have not also a constancy that never tires. And Christ
   employs a very appropriate parable to express this. A little before, he
   had exhorted the disciples, that as they had a journey to perform
   through dark and dreary places, they should provide themselves with
   lamps; but as the wick of the lamp, if it be not supplied with oil,
   gradually dries up, and loses its brightness, Christ now says, that
   believers need to have incessant supplies of courage, to support the
   flame which is kindled in their hearts, otherwise their zeal will fail
   ere they have completed the journey.

   Matthew 25:1. Then shall the kingdom of heaven. By this term is meant
   the condition of the future Church, which was to be collected by the
   authority and direction of Christ. He employs this remarkable title,
   that believers may not deceive themselves by an erroneous opinion that
   they have arrived at absolute perfection. The parable is borrowed from
   the ordinary custom of life; for it was a childish speculation of
   Jerome and others, to adduce this passage in praise of virginity; while
   Christ had no other object in view than to lessen the uneasiness which
   they might be apt to feel in consequence of the delay of his coming. He
   says, therefore, that he asks nothing more from us than is usually done
   for friends at a marriage-feast. The custom was, that virgins, who are
   tender and delicate--should, by way of respect, accompany the
   bridegroom to his chamber. But the general instruction of the parable
   consists in this, that it is not enough to have been once ready and
   prepared for the discharge of duty, if we do not persevere to the end.

   2. Five were wise. Towards the close of the former chapter, our Lord
   specially required steward to be wise, (Matthew 24:45) for it is
   reasonable, that the heavier the charge which any man sustains, and the
   more important the matters in which he is employed, the wisdom with
   which he conducts himself should be the greater. But now he demands
   wisdom from all the children of God in general, that they may not,
   through inconsiderate rashness, expose themselves to be the prey of
   Satan. Now this kind of wisdom he describes by saying, that they are to
   provide themselves with the supplies necessary for completing the
   course of their life. For the warmth of our impatience makes us look
   upon the time, however short, as far too long protracted; and next, our
   poverty is such, that we need supplies for every hour.

   5. And while the bridegroom tarried, they all slumbered and slept. Some
   interpret this slumbering in a bad sense, as if believers, along with
   others, abandoned themselves to sloth, and were asleep amidst the
   vanities of the world; but this is altogether inconsistent with the
   intention of Christ, and with the structure of the parable. There would
   be greater probability in explaining it to denote death, which
   overtakes believers before the coming of Christ; for it is not at that
   time only that we must look for salvation, but also when we have left
   the world and are sleeping in Christ. But I take it more simply as
   denoting earthly occupations, in which believers must be engaged, so
   long as they dwell in the body; and, though forgetfulness of the
   kingdom of God ought never to steal upon them, yet the distracting
   influence of the occupations of this world is not inappropriately
   compared to sleep. For they cannot be so constantly occupied with the
   thought of meeting Christ, as not to be distracted, or retarded, or
   entangled by a variety of cares, in consequence of which, while they
   watch, they are partly asleep.

   6. At midnight a cry arose. With respect to the cry I view it as taken
   metaphorically for his sudden arrival; for we know, that when any thing
   new and unexpected happens, men are wont to make a loud noise. True,
   indeed, our Lord cries daily, that he will come quickly, (Revelation
   22:20;) but at that, time, the whole frame of the world will resound
   with the cry, and his dreadful majesty will fill heaven and earth in
   such a manner, as not only to awaken those who are asleep, but to bring
   the dead out of their graves, (John 5:28.)

   8. And the foolish said to the wise. This is a reproof of the late
   repentance of those who never think of what they are in want of, till
   the door is shut against every remedy. For those who do not make
   provision for a long period are charged with folly, because they are
   careless, and flatter themselves amidst their poverty, and allow the
   season of mutual intercourse to pass in such a way as to despise the
   aids which were offered to them. As they do not, in proper time,
   bethink themselves about procuring oil, Christ, mocking the knowledge
   which they have acquired when it is too late, shows how their stupidity
   will be punished, when they shall see themselves to be empty and
   unprovided, while there is no remedy.

   9. Lest there be not enough for you and us. We know that the Lord
   distributes his gifts so variously to each, according to his measure,
   in order that they may give mutual aid to each other, and may employ
   for the general advantage what has been entrusted to each individual;
   and that in this way is preserved the sacred connection which exists
   among the members of the Church. But Christ here points out the time
   when he shall summon all men to his tribunal, each carrying his bundle,
   that he may bring with him according as he has done in his body. That
   portion of grace received, which every man has laid up for himself, is,
   therefore, justly compared to a stock of provisions for a journey,
   which would not be enough for a greater number of persons.

   But rather go to them that sell, and buy for yourselves. These words
   immediately follow, and are not intended as an admonition, but a
   reproof; and the meaning is: ?There once was a time for buying, which
   you ought not to have neglected; for oil was at that time offered for
   sale, but the means of obtaining it are now withdrawn.? And yet it is
   foolish in the Papists to infer from this, that by our own virtues or
   industry we obtain the gift of perseverance. For the word buy does not
   at all imply that a price has been given; as appears clearly from the
   passage in Isaiah, (55:1) where the Lord, while he invites us to buy,
   demands no price, but informs us, that he has wine and milk in
   abundance, to be gratuitously bestowed. There is no other way of
   obtaining it, therefore, but to receive by faith what is offered to us.

   10. And the door was shut. At length it follows that the door of the
   heavenly kingdom will be shut against all who have not made provision,
   because they failed in the middle of the course. We must not enter here
   into minute inquiries, how it is that Christ says that the foolish
   virgins went to buy for it means nothing else than that all who shall
   not be ready at the very moment when they shall be called will be shut
   out from entering into heaven.
     __________________________________________________________________

   [170] ?De peur que nous n'en ayons point assez pour nous et pour vous;?
   -- ?lest we have not enough of it for us and for you.?
     __________________________________________________________________

   MATTHEW 25:31-46; LUKE 21:37-38

   Matthew 25:31-46

   Luke 21:37-38

   31. Now when the Son of man shall come in his glory, and all the holy
   angels with him, then shall he sit upon the throne of his glory:
   32. And all the nations shall be assembled before him; and he shall
   separate them from one another, as a shepherd separateth the sheep from
   the goats. 33. And he shall place the sheep on his right hand, and the
   goats on the left. 34. Then will the King say to those who shall be on
   his right hand, Come, you blessed of my Father, inherit the kingdom
   prepared for you from the foundation of the world: 35. For I was
   hungry, and you gave me to eat; I was thirsty, and you gave me to
   drink; I was a stranger, and you received me kindly; 36. I was naked,
   and you clothed me; I was sick, and you visited me; I was in prison,
   and you came to me. 37. Then shall the righteous answer him, saying,
   Lord, when did we see thee hungry, and fed thee? or thirsty, and gave
   thee drink? 38. And when did e see thee a stranger, and received thee
   kindly? or naked, and clothed thee? 39. Or when did we see thee sick,
   or in prison, and came to thee? 40. And the King answering will say to
   them, Verily I tell you, So far as you did it to one of these my
   brethren, you did it to me. 41. Then will he say also to those who
   shall be on the left hand, Depart from me, you cursed, into everlasting
   fire, which is prepared for the devil and his angels: 42. For I was
   hungry, and you gave me no food; I was thirsty, and you gave me no
   drink. 43. I was a stranger, and you did not receive me kindly; I was
   naked, and you did not clothe me; I was sick, and in prison, and you
   did not visit me. 44. Then will they also answer him, saying, Lord,
   when did we see thee hungry, or thirsty, or a stranger, or naked, or
   sick, or in prison, and did not assist thee? 45. Then will he answer
   them, saying, Verily I tell you, So far as you did it not to any of the
   least of these, you did it not to me. 46. And these shall go away into
   everlasting punishment, and the righteous into everlasting life. [171]

   37. And he taught in the temple by day; but at night he went out, and
   lodged in the mountain, which is called the mountain of Olives. 38. And
   early in the morning all the people came to him, to hear him in the
   temple.


   Matthew 25:31. Now when the Son of man shall come in his glory. Christ
   follows out the same doctrine, and what he formerly described under
   parables, he now explains clearly and without figures. The sum of what
   is said is, that believers, in order to encourage themselves to a holy
   and upright conduct, ought to contemplate with the eyes of faith the
   heavenly life, which, though it is now concealed, will at length be
   manifested at the last coming of Christ. For, when he declares that,
   when he shall come with the angels, then will he sit on the throne of
   his glory, he contrasts this last revelation with the disorders and
   agitations of earthly warfare; as if he had said, that he did not
   appear for the purpose of immediately setting up his kingdom, and
   therefore that there was need of hope and patience, lest the disciples
   might be discouraged by long delay. Hence we infer that this was again
   added, in order that the disciples, being freed from mistake about
   immediate and sudden happiness, might keep their minds in warfare till
   Christ's second coming, and might not give way, or be discouraged, on
   account of his absence.

   This is the reason why he says that he will then assume the title of
   King; for though he commenced his reign on the earth, and now sits at
   the right hand of the Father, so as to exercise the supreme government
   of heaven and earth; yet he has not yet erected before the eyes of men
   that throne, from which his divine majesty will be far more fully
   displayed than it now is at the last day; for that, of which we now
   obtain by faith nothing more than a taste, will then have its full
   effect. So then Christ now sits on his heavenly throne, as fir as it is
   necessary that he shall reign for restraining his enemies and
   protecting the Church; but then he will appear openly, to establish
   perfect order in heaven and earth, to crush his enemies under his feet,
   to assemble his believing people to partake of an everlasting and
   blessed life, to ascend his judgment-seat; and, in a word, there will
   be a visible manifestation of the reason why the kingdom was given to
   him by the Father. He says that he will come in his glory; because,
   while he dwelt in this world as a mortal man, he appeared in the
   despised form of a servant. And he calls it his glory, though he
   elsewhere ascribes it to his Father, but the meaning is the same; for
   he means simply the divine glory, which at that time shone in the
   Father only, for in himself it was concealed. [172]

   32. And all nations shall be assembled before him. He employs large and
   splendid titles for extolling his kingdom, that the disciples may learn
   to expect a different kind of happiness from what they had imagined.
   For they were satisfied with this single consideration, that their
   nation was delivered from the miseries with which it was then
   oppressed, so that it would be manifest that God had not in vain
   established his covenant with Abraham and his posterity. But Christ
   extends much farther the benefit of the redemption brought by him, for
   he will be the Judge of the whole world. Again, in order to persuade
   believers to holiness of life, he assures them that the good and the
   bad will not share alike; because he will bring with him the reward
   which is laid up for both. In short, he declares that his kingdom will
   be fully established, when the righteous shall have obtained a crown of
   glory, and when the wicked shall have received the reward which they
   deserved.

   As a shepherd separateth the sheep from the goats. When our Lord says
   that the separation of the sheep from the goats is delayed till that
   day, he means that the wicked are now mixed with the good and holy, so
   that they live together in the same flock of God. The comparison
   appears to be borrowed from Ezekiel 34:18, where the Lord complains of
   the fierceness of the goats, which attack with their horns the poor
   sheep, and destroy the pastures, and pollute the water; and where the
   Lord expressly declares that he will take vengeance. And therefore
   Christ's discourse amounts to this, that believers ought not to think
   their condition too hard, if they are now compelled to live with the
   goats, and even to sustain many serious attacks and annoyances from
   them; secondly, that they ought to beware of being themselves infected
   by the contagion of their vices; and, thirdly, to inform them that in a
   holy and innocent life their labor is not thrown away, for the
   difference will one day appear.

   34. Come, you blessed of my Father. We must remember Christ's design;
   for he bids his disciples rest satisfied now with hope, that they may
   with patience and tranquillity of mind look for the enjoyment of the
   heavenly kingdom; and next, he bids them strive earnestly, and not
   become wearied in the right course. To this latter clause he refers,
   when he promises the inheritance of the heavens to none but those who
   by good works aim at the prize of the heavenly calling. But before
   speaking of the reward of good works, he points out, in passing, that
   the commencement of salvation flows from a higher source; for by
   calling them blessed of the Father, he reminds them, that their
   salvation proceeded from the undeserved favor of God. Among the Hebrews
   the phrase blessed of God means one who is dear to God, or beloved by
   God. Besides, this form of expression was not only employed by
   believers to extol the grace of God towards men, but those who had
   degenerated from true godliness still held this principle. Enter, thou
   blessed of God, said Laban to Abraham's servant, (Genesis 24:31.) We
   see that nature suggested to them this expression, by which they
   ascribed to God the praise of all that they possessed. There can be no
   doubt, therefore, that Christ, in describing the salvation of the
   godly, begins with the undeserved love of God, by which those who,
   under the guidance of the Spirit in this life, aim at righteousness,
   were predestined to life.

   To this also relates what he says shortly afterwards, that the kingdom,
   to the possession of which they will be appointed at the last day, had
   been prepared for them from the beginning of the world. For though it
   may be easy to object, that the reward was laid up with a view to their
   future merits, any person who will candidly examine the words must
   acknowledge that there is an implied commendation of the grace of God.
   Nay more, Christ does not simply invite believers to possess the
   kingdom, as if they had obtained it by their merits, but expressly says
   that it is bestowed on them as heirs.

   Yet we must observe another object which our Lord had in view. For
   though the life of the godly be nothing else than a sad and wretched
   banishment, so that the earth scarcely bears them; though they groan
   under hard poverty, and reproaches, and other afflictions; yet, that
   they may with fortitude and cheerfulness surmount these obstacles, the
   Lord declares that a kingdom is elsewhere prepared for them. It is no
   slight persuasive to patience, when men are fully convinced that they
   do not run in vain; and therefore, lest our minds should be east, down
   by the pride of the ungodly, in which they give themselves unrestrained
   indulgences--lest our hope should even be weakened by our own
   afflictions, let us always remember the inheritance which awaits us in
   heaven; for it depends on no uncertain event, but was prepared for us
   by God before we were born,--prepared, I say, for each of the elect,
   for the persons here addressed by Christ are the blessed of the Father.

   When it is here said only that the kingdom was prepared from the
   beginning of the world, while it is said, in another passage, that it
   was prepared before the creation of heaven and of earth, (Ephesians
   1:4) this involves no inconsistency. For Christ does not here fix the
   precise time when the inheritance of eternal life was appointed for the
   sons of God, but only reminds us of God's fatherly care, with which he
   embraced us before we were born; and confirms the certainty of our hope
   by this consideration, that our life can sustain no injury from the
   commotions and agitations of the world.

   35. For I was hungry. If Christ were now speaking of the cause of our
   salvation, the Papists could not be blamed for inferring that we merit
   eternal life by good works; but as Christ had no other design than to
   exhort his people to holy and upright conduct, it is improper to
   conclude from his words what is the value of the merits of works. With
   regard to the stress which they lay on the word for, as if it pointed
   out the cause, it is a weak argument; for we know that, when eternal
   life is promised to the righteous, the word for does not always denote
   a cause, but rather the order of procedure. [173] But we have another
   reply to offer, which is still more clear; for we do not deny that a
   reward is promised to good works, but maintain that it is a reward of
   grace, because it depends on adoption. Paul boasts (2 Timothy 4:8) that
   a crown of righteousness is laid up for him; but whence did he derive
   that confidence but because he was a member of Christ, who alone is
   heir of the heavenly kingdom? He openly avows that the righteous Judge
   will give to him that crown; but whence did he obtain that prize but
   because by grace he was adopted, and received that justification of
   which we are all destitute? We must therefore hold these two
   principles, first, that believers are called to the possession of the
   kingdom of heaven, so far as relates to good works, not because they
   deserved them through the righteousness of works, or because their own
   minds prompted them to obtain that righteousness, but because God
   justifies those whom he previously elected, (Romans 8:30.) Secondly,
   although by the guidance of the Spirit they aim at the practice of
   righteousness, yet as they never fulfill the law of God, no reward is
   due to them, but the term reward is applied to that which is bestowed
   by grace.

   Christ does not here specify every thing that belongs to a pious and
   holy life, but only, by way of example, refers to some of the duties of
   charity, by which we give evidence that we fear God. For though the
   worship of God is more important than charity towards men, and though,
   in like manner, faith and supplication are more valuable than alms, yet
   Christ had good reasons for bringing forward those evidences of true
   righteousness which are more obvious. If a man were to take no thought
   about God, and were only to be beneficent towards men, such compassion
   would be of no avail to him for appeasing God, who had all the while
   been defrauded of his right. Accordingly, Christ does not make the
   chief part of righteousness to consist in alms, but, by means of what
   may be called more evident signs, shows what it is to live a holy and
   righteous life; as unquestionably believers not only profess with the
   mouth, but prove by actual performances, that they serve God.

   Most improperly, therefore, do fanatics, under the pretext of this
   passage, withdraw from hearing the word, and from observing the Holy
   Supper, and from other spiritual exercises; for with equal plausibility
   might they set aside faith, and bearing the cross, and prayer, and
   chastity. But nothing was farther from the design of Christ than to
   confine to a portion of the second table of the Law that rule of life
   which is contained in the two tables. The monks and other noisy talkers
   had as little reason to imagine that there are only six works of mercy,
   because Christ does not mention any more; as if it were not obvious,
   even to children, that he commends, by means of a synacdoche, all the
   duties of charity. For to comfort mourners, to relieve those who are
   unjustly oppressed, to aid simple-minded men by advice, to deliver
   wretched persons from the jaws of wolves, are deeds of mercy not less
   worthy of commendation than to clothe the naked or to feed the hungry.

   But while Christ, in recommending to us the exercise of charity, does
   not exclude those duties which belong to the worship of God, he reminds
   his disciples that it will be an authentic evidence of a holy life, if
   they practice charity, agreeably to those words of the prophet,

   I choose mercy, and not sacrifice, (Hosea 6:6;)

   the import of which is, that hypocrites, while they are avaricious, and
   cruel, and deceitful, and extortioners, and haughty, still counterfeit
   holiness by an imposing array of ceremonies. Hence also we infer, that
   if we desire to have our life approved by the Supreme Judge, we must
   not go astray after our own inventions, but must rather consider what
   it is that He chiefly requires from us. For all who shall depart from
   his commandments, though they toil and wear themselves out in works of
   their own contrivance, will hear it said to them at the last day, Who

   hath required those things at your hands? (Isaiah 1:12.)

   37. Then wilt the righteous answer him. Christ represents the righteous
   as doubting--what they know well--his willingness to form a just
   estimate of what is done to men. [174] But as this was not so deeply
   impressed on their minds as it ought to have been, he holds out to them
   this lively representation. [175] For how comes it that we are so slow
   and reluctant to acts of beneficence, but because that promise is not
   truly engraven on our hearts, that God will one day repay with usury
   what we bestow on the poor? The admiration which Christ here expresses
   is intended to instruct us to rise above the apprehension of our flesh,
   whenever afflicted brethren ask our confidence and aid, that the aspect
   of a despised man may not hinder us from treating him with kindness.

   40. Verily I tell you. As Christ has just now told us, by a figure,
   that our senses do not yet comprehend how highly he values deeds of
   charity, so now he openly declares, that he will reckon as done to
   himself whatever we have bestowed on his people. We must be
   prodigiously sluggish, if compassion be not drawn from our bowels by
   this statement, that Christ is either neglected or honored in the
   person of those who need our assistance. So then, whenever we are
   reluctant to assist the poor, let us place before our eyes the Son of
   God, to whom it would be base sacrilege to refuse any thing. By these
   words he likewise shows, that he acknowledges those acts of kindness
   which have been performed gratuitously, and without any expectation of
   a reward. And certainly, when he enjoins us to do good to the hungry
   and naked, to strangers and prisoners, from whom nothing can be
   expected in return, we must look to him, who freely lays himself under
   obligation to us, and allows us to place to his account what might
   otherwise appear to have been lost.

   So far as you have done it to one of the least of my brethren.
   Believers only are expressly recommended to our notice; not that he
   bids us altogether despise others, but because the more nearly a man
   approaches to God, he ought to be the more highly esteemed by us; for
   though there is a common tie that binds all the children of Adam, there
   is a still more sacred union among the children of God. So then, as
   those, who belong to the household of faith ought to be preferred to
   strangers, Christ makes special mention of them. And though his design
   was, to encourage those whose wealth and resources are abundant to
   relieve the poverty of brethren, yet it affords no ordinary consolation
   to the poor and distressed, that, though shame and contempt follow them
   in the eyes of the world, yet the Son of God holds them as dear as his
   own members. And certainly, by calling them brethren, he confers on
   them inestimable honor.

   41. Depart from me, you cursed. He now comes to the reprobate, who are
   so intoxicated by their fading prosperity, that they imagine they will
   always be happy. He threatens, therefore, that he will come as their
   Judge, and that he will make them forget those luxurious enjoyments to
   which they are now so entirely devoted; not that the coming of Christ
   will strike them with terror--for they think that they

   have made a covenant with death, (Isaiah 28:15,)

   and harden themselves in wicked indifference--but that believers,
   warned of their dreadful ruin, may not envy their present lot. For as
   promises are necessary for us, to excite and encourage us to holiness
   of life, so threatenings are likewise necessary to restrain us by
   anxiety and fear. We are therefore taught how desirable it is to be
   united to the Son of God; because everlasting destruction and the
   torment of the flesh await all those whom he will drive from his
   presence at the last day. He will then order the wicked to depart from
   him, because many hypocrites are now mixed with the righteous, as if
   they were closely allied to Christ.

   Into everlasting fire. We have stated formerly, that the term fire
   represents metaphorically that dreadful punishment which our senses are
   unable to comprehend. It is therefore unnecessary to enter into subtle
   inquiries, as the sophists do, into the materials or form of this fire;
   for there would be equally good reason to inquire about the worm, which
   Isaiah connects with the

   fire for their worm shall not die,
   either shall their fire be quenched, (Isaiah 66:24.)

   Besides, the same prophet shows plainly enough in another passage that
   the expression is metaphorical; for he compares the Spirit of God to a
   blast by which the fire is kindled, and adds a mixture of brimstone,
   (Isaiah 30:33.) Under these words, therefore, we ought to represent to
   our minds the future vengeance of God against the wicked, which, being
   more grievous than all earthly torments, ought rather to excite horror
   than a desire to know it. But we must observe the eternity of this
   fire, as well as of the glory which, a little before, was promised to
   believers.

   Which is prepared for the devil. Christ contrasts with himself the
   devil, as the head of all the reprobate. For though all the devils are
   apostate angels, yet many passages of Scripture assign thee highest
   authority to one who assembles under him, as in one body, all the
   wicked to perdition; in the same manner as believers assemble to life
   under Christ, and grow under him, till, having reached perfection, they
   are entirely united by him to God, (Ephesians 4:13; Colossians 2:19.)
   But now Christ says, that hell is prepared for the devil, that wicked
   men may not entertain the belief that they will be able to escape it,
   when they hear that they are involved in the same punishment with the
   devil, who, it is certain, was long ago sentenced and condemned to
   hell, without any hope of deliverance.

   And his angels. By the devil's angels some understand wicked men, but
   it is more probable that Christ speaks only of devils. And so these
   words convey an indirect reproach, that men, who had been called to the
   hope of salvation through the Gospel, chose to perish with Satan, and,
   rejecting the Author of salvation, voluntarily threw themselves into
   this wretched condition; not that they were not appointed to
   destruction as well as the devil, but because in their crime is plainly
   seen the cause of their destruction, when they reject the grace of
   their calling. And thus, though the reprobate were devoted to death, by
   a secret judgment of God, before they were born, yet, so long as life
   is offered to them, they are not reckoned heirs of death or companions
   of Satan, but their perdition, which had been formerly concealed, is
   discovered and made evident by their unbelief.

   44. Then shall they also answer him. The same kind of striking
   delineation which Christ had formerly employed is now repeated, in
   order to inform the reprobate, that their vain excuses, by which they
   now deceive themselves, will be of no avail to them at the last day.
   For whence comes the great cruelty of their pride towards the poor, but
   because they think that they will not be punished for despising them?
   To destroy this self-complacency, our Lord gives them warning, that
   they will one day feel--but when it will be too late--what they do not
   now deign to consider, that those who are now so greatly despised are
   not less esteemed by Christ than his own members.
     __________________________________________________________________

   [171] ?Mais les justes iront;? -- ?but the righteous will go.?

   [172] ?Pource qu'en Christ elle estoit cachee et ne se monstroit;? --
   ?because in Christ it was concealed, and was not exhibited.?

   [173] ?Elle ne touche pas tousjours la cause et le fondement de salut,
   mais plustost l'ordre et la procedure que Dieu y tient;? -- ?it does
   not always refer to the cause and foundation of salvation, but rather
   to the order and procedure which God observes in regard to it.?

   [174] ?La charit, qu'on exerce envers les hommes;? -- ?the charity
   which is exercised towards men.?

   [175] ?Il leur represente au vif, tout ainsi que si la chose se faisoit
   devant lcurs yeux;? -- ?he represents it to them in a lively manner,
   quite as if the thing were done before their eyes.?
     __________________________________________________________________

   MATTHEW 26:1-13; MARK 14:1-9; LUKE 22:1-2

   Matthew 26:1-13

   Mark 14:1-9

   Luke 22:1-2

   1. And it happened when Jesus had finished all these discourses, he
   said to his disciples, 2. You know that after two days is the passover;
   and the Son of man is betrayed to be crucified. 3. Then were assembled
   the chief priests, and scribes, and elders of the people, in the palace
   of the high priest, who was called Caiaphas, 4. And entered into
   consultation how they would take Jesus by stratagem, and kill him.
   5. But they said, Not during the festival, lest there be a commotion
   among the people. 6. And when Jesus was in Bethany, in the house of
   Simon the leper, 7. A woman came to him, having ointment, and poured it
   on his head, while he sat at table. 8. And his disciples, when they saw
   it, were angry, saying, Why is this waste? 9. For this ointment might
   have been sold for a great price, and given to the poor. 10. But Jesus,
   knowing this, said to them, Why do you trouble the woman? for she hath
   performed a good action towards me. 11. For you have the poor always
   with you, but me you have not always. [176] 12. For as to this ointment
   which this woman hath poured on my body, she did it to bury me.
   13. Verily I tell you, Wheresoever this gospel shall be preached
   throughout the whole world, this also which she hath done will be told
   in remembrance of her.

   1. And after two days was the passover, and the feast of unleavened
   bread; and the chief priests and scribes sought how they would seize
   him by craft, and kill him. 2. But they said, Not during the festival,
   lest there be a commotion among the people. 3. And while he was in
   Bethany, in the house of Simon the leper, while he sat at table, a
   woman came, having an alabaster box of ointment of spikenard, very
   precious; and she broke the box, and poured it on his head. 4. And
   there were some who were angry within themselves, and said, Why is this
   waste of the ointment? 5. For this might have been sold for more than
   three hundred denarii, [177] and given to the poor. And they murmured
   against her. 6. But Jesus said, Let her alone: why do you trouble her?
   she hath performed a good action towards me. 7. For you have the poor
   always with you, and whenever you choose, you may do good to them; but
   me you have not always. [178] 8. She hath done what she could; she hath
   come beforehand, to anoint my body to the burying. 9. Verily I tell
   you, Wheresoever this gospel hath been preached throughout the whole
   world, this also which she hath done shall be told in remembrance of
   her.

   1. Now the feast of unleavened bread, which is called the Passover, was
   at hand. 2. And the chief priests and scribes sought how they might
   kill him; for they dreaded the people.


   Christ now confirms again what we have seen that he had sometimes
   predicted to his disciples; but this last prediction clearly shows how
   willingly he offered himself to die; and it was necessary that he
   should do so, because God could not be appeased but by a sacrifice of
   obedience. He intended, at the same time, to prevent the disciples from
   taking offense, lest they might be altogether discouraged by the
   thought that he was dragged to death by necessity. Two purposes were
   thus served by this statement: to testify, first, that the Son of God
   willingly surrendered himself to die, in order to reconcile the world
   to the Father, (for in no other way could the guilt of sins have been
   expiated, or righteousness obtained for us;) and, secondly, that he did
   not die like one oppressed by violence which he could not escape, but
   because he voluntarily offered himself to die. He therefore declares
   that he comes to Jerusalem with the express intention of suffering
   death there; for while he was at liberty to withdraw and to dwell in a
   safe retreat till that time was come, he knowingly and willfully comes
   forward at the exact time. And though it was of no advantage to the
   disciples to be informed, at that time, of the obedience which he was
   rendering to the Father, yet afterwards this doctrine tended in no
   small degree to the edification of their faith. In like manner, it is
   of singular utility to us at the present day, because we behold, as in
   a bright mirror, the voluntary sacrifice, by which all the
   transgressions of the world were blotted out, and, contemplating the
   Son of God advancing with cheerfulness and courage to death, we already
   behold him victorious over death.

   Matthew 26:3. Then were assembled the chief priests. Matthew does not
   mean that they assembled during the two days, but introduces this
   narrative to show, that Christ was not led by any opinion of man to fix
   the day of his death; for by what conjectures could he have been led to
   it, since his enemies themselves had resolved to delay for a time? The
   meaning therefore is, that by the spirit of prophecy he spoke of his
   own death, which no man could have suspected to be so near at hand.
   John explains the reason why the scribes and priests held this meeting:
   it was because, from day to day, the people flocked to Christ in
   greater multitudes, (John 11:48.) And at that time it was decided, at
   the instigation of Caiaphas, that he should be put to death, because
   they could not succeed against him in any other way.

   5. But they said, Not during the festival. They did not think it a fit
   season, till the festival was past, and the crowd was dispersed. Hence
   we infer that, although those hungry dogs eagerly opened their mouths
   to devour Christ, or rather, rushed furiously upon him, still God
   withheld them, by a secret restraint, from doing any thing by their
   deliberation or at their pleasure. So far as lies in their power, they
   delay till another time; but, contrary to their wish, God hastens the
   hour. And it is of great importance for us to hold, that Christ was not
   unexpectedly dragged to death by the violence of his enemies, but was
   led to it by the providence of God; for our confidence in the
   propitiation is founded on the conviction that he was offered to God as
   that sacrifice which God had appointed from the beginning. And
   therefore he determined that; his Son should be sacrificed on the very
   day of the passover, that the ancient figure might give place to the
   only sacrifice of eternal redemption. Those who had no other design in
   view than to ruin Christ thought that another time would be more
   appropriate; but God, who had appointed him to be a sacrifice for the
   expiation of sins, selected a suitable day for contrasting the body
   with its shadow, by placing them together. Hence also we obtain a
   brighter display of the fruit of Christ's suffering.

   6. And when Jesus was in Bethany. What the Evangelist now relates had
   happened a little before Christ came to Jerusalem, but is here
   introduced seasonably, in order to inform us what was the occasion that
   suddenly drove the priests to make haste. They did not venture to
   attack Christ by open violence, and to oppress him by stratagem was no
   easy matter; but now that Judas suggests to them a plan of which they
   had not thought, the very facility of execution leads them to adopt a
   different opinion. As to some slight diversity between John's narrative
   and that of Matthew and Mark, it is easy to remove the apparent
   inconsistency, which has led some commentators erroneously to imagine
   that it is a different narrative. John 12:3 expresses the name of the
   woman who anointed Christ, which is omitted by the other two
   Evangelists; but he does not mention the person who received Christ as
   a guest, while Matthew 26:6 and Mark 14:3 expressly state that he was
   then at supper in the house of Simon the leper. As to its being said by
   John that his feet were anointed, while the other two Evangelists say
   that she anointed his head, this involves no contradiction.
   Unquestionably we know that anointments were not poured on the feet;
   but as it was then poured in greater abundance than usual, John, by way
   of amplification, informs us that Christ's very feet were moistened
   with the oil. Mark too relates, that she broke the alabaster-box, and
   poured the whole of the ointment on his head; and it agrees very well
   with this to say that it flowed down to his feet. Let us therefore hold
   it to be a settled point, that all the three Evangelists relate the
   same narrative.

   8. And when the disciples saw it. This also is not unusual with the
   Evangelists, when a thing has been done by one, to attribute it to many
   persons, if they give their consent to it. John says that the murmur
   proceeded from Judas, who betrayed Christ, (John 12:4.) Matthew and
   Mark include all the disciples along with him. The reason is, that none
   of the others would ever have dared to murmur if the wicked slander of
   Judas had not served for a torch to kindle them. But when he began,
   under a plausible pretext, to condemn the expense as superfluous, all
   of them easily caught the contagion. And this example shows what danger
   arises from malignant and envenomed tongues; for even those who are
   naturally reasonable, and candid, and modest, if they do not exercise
   prudence and caution, are easily deceived by unfavorable speeches, and
   led to adopt false judgments. But if light and foolish credulity
   induced the disciples of Christ to take part with Judas, what shall
   become of us, if we are too easy in admitting murmurers, who are in the
   habit of carping wickedly at the best actions?

   We ought to draw from it another warning, not to pronounce rashly on a
   matter which is not sufficiently known. The disciples seize on what
   Judas said, and, as it has some show of plausibility, they are too
   harsh in forming a judgment. They ought, on the contrary, to have
   inquired more fully if the action deserved reproof; more especially
   when their Master was present, by whose decision it was their duty to
   abide. Let us know, therefore, that we act improperly, when we form our
   opinion without paying regard to the word of God; for, as Paul informs
   us,

   None of us liveth or dieth to himself, but all must stand before the
   judgment-seat of Christ, where we must give our account,
   (Romans 14:7, 10; 2 Corinthians 5:10.)

   And though there was a wide difference between Judas and the others --
   because he wickedly held out a plausible cloak for his theft, while the
   rest were actuated by foolish simplicity -- still we see how their
   imprudence withdrew them from Christ, and made them the companions of
   Judas.

   10. Why do you trouble the woman? It is wonderful that Christ, whose
   whole life was a rule and pattern of temperance and frugality, now
   approves of immoderate expense, which appears to have been closely
   allied to luxury and superfluous indulgence. But we must observe the
   kind of defense which he employs; for he does not maintain that the
   woman did right, in such a manner as if he wished that the same thing
   should be done every day, but maintains that what she had done in a
   single instance was agreeable to God, because it must have been done
   for a good reason. Though Christ had no desire for the use of the
   ointment, yet this anointing pleased him on account of the
   circumstances in which it happened. Hence we infer that certain
   extraordinary ways of acting are sometimes approved by God, and yet
   that it would be improper to make them an example. Nor have we any
   reason to doubt that Mary was led by a secret movement of the Spirit to
   anoint Christ; as it is certain that, whenever the saints were called
   to any extraordinary performance, they were led by an unusual movement,
   so as not to attempt any thing without the guidance and authority of
   God. There was no precept in existence enjoining on Mary this
   anointing, nor was it necessary that a law should be laid down for
   every single action; but as the heavenly calling is the only origin and
   principle of proper conduct, and as God rejects every thing which men
   undertake at their own suggestion, Mary was directed by the inspiration
   of the Spirit, so that this duty, which she performed to Christ, was
   founded on assured confidence.

   For she hath performed a good action towards me. By this reply, Christ
   not merely defended the cause of one woman, but likewise maintained the
   holy boasting of all who rest satisfied with having themselves and
   their works approved by God. It will often happen that not only
   censure, but open condemnation, is pronounced on godly men, who are
   convinced in their own consciences that what they do is agreeable to
   the command of God; and it is ascribed to pride, if they set at naught
   the false judgments of the world, and rest satisfied with being
   approved by God alone. Since this is a hard temptation, and since it is
   scarcely possible not to be shaken by the agreement of many people
   against us, even when they are in the wrong, we ought to hold this
   doctrine, that none will ever be courageous and steady in acting
   properly, unless they depend solely on the will of God. And therefore
   Christ settles here the distinction between what is good and evil by
   his own solitary decision: for by affirming that what the woman has
   done is a good action, when that action had been already condemned by
   the disciples, he represses by this word the rashness of men, who
   freely allow themselves to pronounce judgment.

   Relying on this testimony, let us learn to set little value on any
   reports concerning us that are spread abroad in the world, provided we
   know that what men condemn God approves. In this manner Isaiah, when
   oppressed by wicked calumnies, makes reference to God as his voucher,
   (Isaiah 50:7,) and Paul likewise appeals to the day of the Lord, (1
   Corinthians 4:3, 4.) Let us therefore learn to pay no deference to the
   opinions of men farther than that they may be edified by our example in
   obedience to God, and when the world rises against us with a loud
   noise, let us satisfy ourselves with this consolation, that what is
   reckoned bad on earth is pronounced to be good in heaven.

   11. For you have the poor always with you. Christ does not simply
   defend the anointing, so that we may imitate it, but assures us that it
   pleases God on some particular account. This must be carefully weighed,
   that we may not fall into the error of contriving expensive modes of
   worshipping God, as the Papists do; for, hearing it said that Christ
   was pleased with being anointed by Mary, they supposed that he took
   delight in incense, wax-tapers, splendid decorations, and pompous
   exhibitions of that nature. Hence arises the great display which is to
   be found in their ceremonies; and they do not believe that they will
   worship God in a proper manner, if they are not immoderate in expense.
   But Christ plainly makes this exception, that what he wished to be done
   once would not be agreeable to him in future. For by saying that the
   poor will always be in the world, he distinguishes between the ordinary
   service, which ought to be maintained among believers, and that
   extraordinary service, which ceased after his ascension to heaven.

   Do we wish to lay out our money properly on true sacrifices? Let us
   bestow it on the poor, for Christ says that he is not with us, to be
   served by outward display. True, indeed, we know and fed by the
   experience of faith, that he is present with us by power and spiritual
   grace; but he is not visibly with us, so as to receive from us earthly
   honors. How utterly mad, therefore, is the obstinacy of those who press
   upon him foolish expenses which he does not choose, and which he
   absolutely refuses! Again, when he says that the poor will always be
   with us, we infer from it, that if many are in poverty, this does not
   arise from accident, but that, by a fixed purpose, God presents to us
   those on whom our charity may be exercised. In short, this passage
   teaches us that, though the Lord commands us to dedicate to him
   ourselves and all our property, yet, with respect to himself, lie
   demands no worship but that which is spiritual, and which is attended
   by no expense, but rather desires us to bestow on the poor what
   superstition foolishly expends on the worship of God.

   12 She hath done it to bury me. By these words Christ confirms what we
   have said, that the precious ointment was not valued by him on account
   of its odor, but solely in reference to his burial. It was because he
   wished to testify by this symbol, that his grave would yield a sweet
   odor, as it breathed life and salvation through the whole world.
   Accordingly, we are told by John (12:7) that Christ praised Mary for
   having reserved that anointing till the day of his burial. But since
   the truth of this figure has been made fully apparent, and since
   Christ, in departing from the sepulcher, perfumed not one house, but
   the whole world, by the quickening odor of his death, it would be
   childish to repeat an action for which no reason and no advantage could
   be assigned.

   13. Wheresoever this gospel shall be preached. He says that this action
   will do honor to Mary, because it will be praised by the doctrine of
   the gospel. Hence we infer, that we ought to estimate our works not by
   the opinion of men, but by the testimony of the word of God. When he
   says that she will be held in honorable remembrance throughout the
   whole world, by this comparison he indirectly censures his disciples;
   for among strangers, and in distant parts of the world, all nations,
   with one consent, will applaud this action, which the members of his
   own household condemned with such bitterness. Christ gently reproves
   the disciples also, for not entertaining sufficiently honorable views
   of his future reign; but at the same time, by this expression he bears
   testimony to the calling of the Gentiles, on which our salvation is
   founded. In what sense the gospel must be preached throughout the whole
   world, we have explained under Matthew 24:14
     __________________________________________________________________

   [176] ?Mais vous ne m'aurez point tousjours;? -- ?but you will not have
   me always.?

   [177] Reckoning silver at five shillings an ounce, a denarius, which
   weighed a drachm, was worth sevenpence-halfpenny; and three hundred
   denarii were equal to nine pounds, seven shillings, and sixpence, of
   our money. -- Ed.

   [178] ?Mais vous ne m'aurez point tousjours;? -- ?but you will not have
   me always.?
     __________________________________________________________________

   MATTHEW 26:14-20; MARK 14:10-17;
   LUKE 22:3-14

   Matthew 26:14-20

   Mark 14:10-17

   Luke 22:3-14

   14. Then one of the twelve, who was called Judas Iscariot, went to the
   chief priests, 15. And said to them, What will you give me, and I will
   deliver him to you? And they appointed to him thirty pieces of silver.
   16. And from that time he sought an opportunity to betray him. 17. Now
   on the first day of unleavened bread, the disciples came to Jesus,
   saying to him, Where dost thou wish us to prepare for you to eat the
   passover? 18. And he said, Go into the city to such a man, and say to
   him, The Master saith, My time is near; I keep the passover at thy
   house with my disciples. 19. And the disciples did as Jesus commanded
   them, and prepared the passover. [179] 20. And when the evening was
   come, he sat down at table with the twelve.

   10. And Judas Iscariot, one of the twelve, went to the chief priests,
   to betray him to them. 11. And when they heard it, they were glad, and
   promised that they would give him money; and he sought how he might
   betray him at a convenient time. 12. And on the first day of unleavened
   bread, when they sacrificed the passover, his disciples say to him,
   Where dost thou wish us to go and prepare, that thou mayest eat the
   passover? 13. And he sendeth two of his disciples, and saith to them,
   Go into the city, and you will meet a man carrying a pitcher full of
   water: follow him. 14. And wherever he shall enter, say to the master
   of the house, The Master saith, Where is the guest-chamber, where I may
   eat the passover with my disciples? 15. And he will show you a large
   room furnished; there make ready for us. 16. And his disciples went
   away, and came into the city, and found as he had said to them, and
   made ready the passover. 17. And when the evening was come, he arrived
   with the twelve.

   3. But Satan entered into Judas, surnamed Iscariot, one of the twelve.
   4. And he went away, and talked with the chief priests and magistrates,
   how he would betray him to them. 5. And they were glad, and agreed that
   they would give him money. 6. And he promised, and sought an
   opportunity to betray him to them in the absence of the multitude.
   7. And the day of unleavened bread came, when the passover must be
   sacrificed. 8. And he sent Peter and John, saying, Go and prepare for
   us the passover, that we may eat. 9. And they said to him, Where dost
   thou wish us to prepare? 10. And he said to them, Lo, when you are
   going into the city, you will meet a man carrying an earthen pitcher of
   water; follow him into the house which he shall enter. 11. And you
   shall say to the master of the house, The Master saith, Where is the
   guest-chamber, where I may eat the passover with my disciples? 12. And
   he will show you a large room furnished; there make ready. 13. And they
   went, and found as he had said to them, and made ready the passover.
   14. And when the hour was come, he sat down at table, and the twelve
   apostles with him.


   Matthew 26:14. Then one of the twelve, who was called Judas Iscariot.
   Christ's admonition was so far from being of any avail for softening
   the heart of Judas, or producing any change in it for the better, that
   he immediately went away, without any concern, to transact an infamous
   bargain with his enemies. It was amazing and prodigious stupidity, that
   he considered himself to have found, in the expense of the ointment, a
   fair excuse for so heinous a crime; and next, that, after having been
   warned by the words of Christ, he did not perceive what he was doing.
   [180] The bare mention of the burying ought to have softened a heart of
   iron; for it would have been easy to infer from it, that Christ offered
   himself as a sacrifice for the salvation of the human race. But we see
   in this mirror how great is the blindness of wicked desires, and how
   powerfully they fascinate the mind. Judas was inflamed with the desire
   to steal; long practice had hardened him in wickedness; and now when he
   meets with no other prey, he does not scruple to betray basely to death
   the Son of God, the Author of life, and, though restrained by a holy
   admonition, rushes violently forward.

   With good reason, therefore, does Luke expressly say that Satan entered
   into him; not that the Spirit of God formerly directed him, for he
   would not have been addicted to theft and robbery, if he had not been
   the slave of Satan. But Luke means, that he was at that time wholly
   given up to Satan, so that, like a desperate man, he violently sought
   his destruction. For though Satan drives us every day to crimes, and
   reigns in us, when he hurries us into a course of extraordinary
   wickedness; yet he is said to enter into the reprobate, when he takes
   possession of all their senses, overthrows the fear of God,
   extinguishes the light of reason, and destroys every feeling of shame.
   This extremity of vengeance God does not execute on any but those who
   are already devoted to destruction. Let us therefore learn to repent
   early, lest our long-continued harshness should confirm the reign of
   Satan within us; for as soon as we have been abandoned to this tyranny,
   his rage will have no bounds. It is particularly worthy of notice, that
   the cause and source of so great blindness in Judas was avarice, which
   makes it evident that it is justly denominated by Paul the root of all
   evils, (1 Timothy 6:10.) To inquire here whether or not Satan entered
   into Judas bodily is an idle speculation. We ought rather to consider
   how fearfully monstrous it is, that men formed after the image of God,
   and appointed to be temples for the Holy Spirit, should not only be
   turned into filthy stables or sinks, but should become the wretched
   abodes of Satan.

   17. Now on the first day of unleavened bread, the disciples came to
   Jesus. It is first inquired, Why does the day which preceded the
   sacrificing of the lamb receive the name of the day of unleavened
   bread? For the Law did not forbid the use of leaven till the lamb was
   eaten, (Exodus 12:18.) But this difficulty may be speedily removed, for
   the phrase refers to the following day, as is sufficiently evident from
   Mark and Luke. Since, therefore, the day of killing and eating the
   passover was at hand, the disciples ask Christ where he wishes them to
   eat the passover.

   But hence arises a more difficult question. How did Christ observe that
   ceremony on the day before the whole nation celebrated the public
   passover? For John plainly affirms that the day on which Christ was
   crucified was, among the Jews, the preparation, not of the Sabbath, but
   of the passover, (John 19:14;) and that

   they did not enter into the hall of judgment, lest they should be
   defiled, because next day they were to eat the passover,
   (John 18:28.)

   I am aware that there are some who resort to evasions, which do not,
   however, give them any relief; for no sophistry can set aside the fact;
   that, on the day they crucified Christ, they did not keep the feast,
   (when it would not have been lawful to have any public executions) and
   that they had, at that the a solemn preparation, so that they ate the
   passover after that Christ had been buried.

   It comes now to be inquired, Why did Christ anticipate? For it must not
   be supposed that, in this ceremony, he took any liberty which was at
   variance with the prescriptions of the Law. As to the notion
   entertained by some, that the Jews, through their eagerness to put
   Christ to death, delayed the passover, it is ably refuted by Bucer,
   and, indeed, falls to the ground by its own absurdity. I have no doubt,
   therefore, that Christ observed the day appointed by the Law, and that
   the Jews followed a custom which had been long in use. First, it is
   beyond a doubt that Christ was put to death on the day before the
   Sabbath; for he was hastily buried before sunset in a sepulcher which
   was at hand, (John 19:42,) because it was necessary to abstain from
   work after the commencement of the evening. Now it is universally
   admitted that, by an ancient custom, when the passover and other
   festivals happened on Friday, they were delayed till the following day,
   because the people would have reckoned it hard to abstain from work on
   two successive days. The Jews maintain that this law was laid down
   immediately after the return of the people from the Babylonish
   captivity, and that it was done by a revelation from heaven, that they
   may not be thought to have made any change, of their own accord, in the
   commandments of God.

   Now if it was the custom, at that time, to join two festivals in one,
   (as the Jews themselves admit, and as their ancient writings prove,) it
   is a highly probable conjecture that Christ, who celebrated the
   passover on the day before the Sabbath, observed the day prescribed by
   the Law; for we know how careful he was not to depart from a single
   iota of the Law. Having determined to be subject to the Law, that he
   might deliver us from its yoke, he did not forget this subjection at
   his latest hour; and therefore he would rather have chosen to omit an
   outward ceremony, than to transgress the ordinance which God had
   appointed, and thus lay himself open to the slanders of wicked men.
   Even the Jews themselves unquestionably will not deny that, whenever
   the Sabbath immediately followed the passover, it was on one day,
   instead of both, that they abstained from work, and that this was
   enjoined by the Rabbins. Hence it follows that Christ, in departing
   from the ordinary custom, attempted nothing contrary to the Law.

   18. Go into the city to such a man. Matthew specifies a certain man;
   the other two Evangelists relate that the disciples were sent as to an
   unknown individual, because a sign was given to them of a man carrying
   a pitcher of water. But this difference is easily reconciled; for
   Matthew passing by the miracle, describes that man who was then unknown
   to the disciples; for it cannot be doubted that, when they came to the
   house, they found that it was one of their acquaintances. Christ
   enjoins him authoritatively to make ready a lodging for himself and his
   disciples, calling him master; and the man immediately complies But
   though he might have expressly pointed out the man by name, he chose
   rather to direct his disciples to him by a miracle, that, when they
   shortly afterwards saw him reduced to a state of weakness, their faith
   might remain firm, being supported by this evidence. It was no slight
   confirmation that, a few hours before he was put to death, he had given
   an undoubted proof that he was God, that they might know that he was
   not constrained by necessity, but yielded of his own accord. And though
   at the very time when the weariness occurred, this was perhaps of no
   advantage to them, yet the recollection of it was afterwards useful; as
   even in the present day, in order to rise above the offense of the
   cross, it is of great importance to us to know that, along with the
   weakness of the flesh, the glory of divinity appeared in Christ about
   the very time of his death.

   My time is near. Though he celebrated the passover correctly according
   to the injunction of the Law, yet he appears to assign this reason for
   the express purpose of avoiding the blame of self-will. He says,
   therefore, that there are reasons why he must make haste, and not
   comply with a received custom, because he is called to a greater
   sacrifice. And yet, as we have said, he introduces no change in the
   ceremony, but repeats once and again, that the time of his death is
   near, in order to inform them that he hastens cheerfully to do what the
   Father had appointed. And as to his connecting the figure of the
   sacrifice with the reality, in this way he exhorted believers to
   compare with the ancient figures what he accomplished in reality. This
   comparison is highly fitted to illustrate the power and efficacy of his
   death; for the passover was enjoined on the Jews, not merely to remind
   them of an ancient deliverance, but also that they might expect future
   and more excellent deliverance from Christ. Such is the import of what
   Paul says, that

   Christ our passover is sacrificed for us, (1 Corinthians 5:7.)

   19. And the disciples did as Jesus had appointed them. The readiness
   with which the disciples comply ought to be observed as a proof of
   their holy submission; for a doubt might naturally arise, when in
   search of an unknown man, whether they would obtain from the master of
   the house what they asked by their Master's command, while they were
   aware that everywhere he was not only despised but even hated. Yet they
   make no anxious inquiry about the result, but peaceably obey the
   injunction. And if we are desirous to have our faith approved, we ought
   to abide by this rule, to be satisfied with the command alone and go
   forward wherever God commands, and, expecting the success which he
   promises, not to indulge in excessive anxiety.

   20. When the evening was come, he sat down at table. Not to eat the
   passover, which they were bound to do standing, as travelers, when they
   are in haste, are wont to take food hastily,

   with shoes on their feet, and a staff in their hand,
   (Exodus 12:11;)

   but I consider the meaning to be, that after having observed the solemn
   rite, he sat down at table to supper. Accordingly, the Evangelists say,
   when the evening was come: for, at the commencement of the evening,
   they killed the lamb, and ate the flesh of it roasted.
     __________________________________________________________________

   [179] ?L'agneau ek pasque;? -- ?the passover lamb," or, as it is more
   generally expressed, ?the paschal lamb."

   [180] ?Que c'estoit qu'il alloit faire;? -- ?what he was going to do.?
     __________________________________________________________________

   MATTHEW 26:21-25; MARK 14:18-21;
   LUKE 22:15-16, 21-23

   Matthew 26:21-25

   Mark 14:18-21

   Luke 22:15-16,21-23

   21. And while they were eating, he said, Verily I tell you, That one of
   you will betray me. 22. And they became exceedingly sorrowful, and
   began every one of them to say to him, Lord, is it I? 23. But he
   answering said, He who hath dipped his hand with me in the dish will
   betray me. 24. The Son of man indeed goeth, as it is written of him;
   but woe to that man by whom the Son of man is betrayed! It would have
   been good for that man if he had not been born. 25. And Judas, who
   betrayed him, answering, said, Rabbi is it I? [181] He said to him,
   Thou hast said it.

   18. And while they were sitting at table and eating, Jesus said, Verily
   I tell you, [182] One of you that eateth with me will betray me.
   19. And they began to be sorrowful, and every one of them to say to
   him, Is it I? And another said, Is it I? 20. And he answering said to
   them, It is one of the twelve, who dippeth with me in the dish. 21. The
   Son of man indeed goeth, as it is written of him; but woe to that man
   by whom the Son of man is betrayed! It had been good for that man if he
   had not been born.

   15. And he said to them, With desire I have desired to eat this
   passover with you before I suffer. 16. For I tell you, henceforth I
   will not eat of it anymore, till it be fulfilled in the kingdom of
   God. (And a little after.) 21. But yet, lo, the hand of him that
   betrayeth me is with me at the table. 22. And the Son of man indeed
   goeth, according to what hath been determined; but woe to that man by
   whom he is betrayed! 23. And they began to inquire among themselves,
   [183] which of them it was that would do this.


   Matthew 26:21. One of you will betray me. To render the treachery of
   Judas more detestable, he points out the aggravated baseness of it by
   this circumstance, that he was meditating the act of betraying him
   while he sat with him at the holy table. For if a stranger had done
   this, it would have been more easily endured; but that one of his
   intimate friends should form such a design, and -- what is more --
   that, after having entered into an infamous bargain, he should be
   present at the sacred banquet, was incredibly monstrous. And therefore
   Luke employs a connecting particle which marks a contrast: but yet,
   (plen) lo, the hand of him that betrayeth me. And though Luke adds this
   saying of Christ after the supper was finished, we cannot obtain from
   it any certainty as to the order of time, which, we know, was often
   disregarded by the Evangelists. Yet I do not deny that it is probable
   that Judas was present, when Christ distributed to his disciples the
   symbols of his flesh and blood.

   22. They began every one of them to say to him. I do not think that the
   disciples were alarmed, as persons struck with terror are wont to give
   themselves uneasiness without any reason; but, abhorring the crime,
   they are desirous to clear themselves from the suspicion of it. It is,
   indeed, a mark of reverence, that when indirectly blamed, they do not
   reply angrily to their Master, but each person constitutes himself his
   own judge, (as the object which we ought chiefly to aim at is, to be
   acquitted by his own mouth;) but, relying on a good conscience, they
   wish to declare frankly how far they are from meditating such a crime.

   23. But he answering said. Christ, by his reply, neither removes their
   doubt, nor points out the person of Judas, but only confirms what he
   said a little before, that one of his friends sitting at the table is
   the traitor. And though they thought it hard to be left in suspense and
   perplexity for a time, that they might employ themselves in
   contemplating the atrocity of the crime, it was afterwards followed by
   another advantage, when they perceived that the prediction of the psalm
   was fulfilled,

   He that ate pleasant food with me [184]
   hath lifted up his heel against me, (Psalm 41:10.)

   Besides, in the person of Judas, our Lord intended to admonish his
   followers in all ages, not to be discouraged or faint on account of
   intimate friends proving to be traitors; because the same thing that
   was experienced by Him who is the Head of the whole Church, must happen
   to us who are members of it.

   24. The Son of man indeed goeth. Here Christ meets an offense, which
   might otherwise have greatly shaken pious minds. For what could be more
   unreasonable than that the Son of God should be infamously betrayed by
   a disciple, and abandoned to the rage of enemies, in order to be
   dragged to an ignominious death? But Christ declares that all this
   takes place only by the will of God; and he proves this decree by the
   testimony of Scripture, because God formerly revealed, by the mouth of
   his Prophet, what he had determined.

   We now perceive what is intended by the words of Christ. It was, that
   the disciples, knowing that what was done was regulated by the
   providence of God, might not imagine that his life or death was
   determined by chance. But the usefulness of this doctrine extends much
   farther; for never are we fully confirmed in the result of the death of
   Christ, till we are convinced that he was not accidentally dragged by
   men to the cross, but that the sacrifice had been appointed by an
   eternal decree of God for expiating the sins of the world. For whence
   do we obtain reconciliation, but because Christ has appeased the Father
   by his obedience? Wherefore let us always place before our minds the
   providence of God, which Judas himself, and all wicked men -- though it
   is contrary to their wish, and though they have another end in view --
   are compelled to obey. Let us always hold this to be a fixed principle,
   that Christ suffered, because it pleased God to have such an expiation.

   And yet Christ does not affirm that Judas was freed from blame, on the
   ground that he did nothing but what God had appointed. For though God,
   by his righteous judgment, appointed for the price of our redemption
   the death of his Son, yet nevertheless, Judas, in betraying Christ,
   brought upon himself righteous condemnation, because he was full of
   treachery and avarice. In short, God's determination that the world
   should be redeemed, does not at all interfere with Judas being a wicked
   traitor. Hence we perceive, that though men can do nothing but what God
   has appointed, still this does not free them from condemnation, when
   they are led by a wicked desire to sin. For though God directs them, by
   an unseen bridle, to an end which is unknown to them, nothing is
   farther from their intention than to obey his decrees. Those two
   principles, no doubt, appear to human reason Lo be inconsistent with
   each other, that God regulates the affairs of men by his Providence in
   such a manner, that nothing is done but by his will and command, and
   yet he damns the reprobate, by whom he has carried into execution what
   he intended. But we see how Christ, in this passage, reconciles both,
   by pronouncing a curse on Judas, though what he contrived against God
   had been appointed by God; not that Judas's act of betraying ought
   strictly to be called the work of God, but because God turned the
   treachery of Judas so as to accomplish His own purpose.

   I am aware of the manner in which some commentators endeavor to avoid
   this rock. They acknowledge that what had been written was accomplished
   through the agency of Judas, because God testified by predictions what
   He fore-knew. By way of softening the doctrine, which appears to them
   to be somewhat harsh, they substitute the foreknowledge of God in place
   of the decree, as if God merely beheld from a distance future events,
   and did not arrange them according to his pleasure. But very
   differently does the Spirit settle this question; for not only does he
   assign as the reason why Christ was delivered up, that it was so
   written, but also that it was so determined. For where Matthew and Mark
   quote Scripture, Luke leads us direct to the heavenly decree, saying,
   according to what was determined; as also in the Acts of the Apostles,
   he shows that Christ was delivered not only by the foreknowledge, but
   likewise by the fixed purpose of God, (Acts 2:25) and a little
   afterwards, that Herod and Pilate, with other wicked men,

   did those things which had been fore-ordained by the hand and purpose
   of God, (Acts 4:27, 28.)

   Hence it is evident that it is but an ignorant subterfuge which is
   employed by those who betake themselves to bare foreknowledge.

   It had been good for that man. By this expression we are taught what a
   dreadful vengeance awaits the wicked, for whom it would have been
   better that they had never been born. And yet this life, though
   transitory, and full of innumerable distresses, is an invaluable gift
   of God. Again, we also infer from it, how detestable is their
   wickedness, which not only extinguishes the precious gifts of God, and
   turns them to their destruction, but makes it to have been better for
   them that they had never tasted the goodness of God. But this phrase is
   worthy of observation, it would have been good for that man if he had
   never been born; for though the condition of Judas was wretched, yet to
   have created hint was good in God, who, appointing the reprobate to the
   day of destruction, illustrates also in this way his own glory, as
   Solomon tells us:

   The Lord hath made all things for himself; yea,
   even the wicked for the day of evil, (Proverbs 16:4.)

   The secret government of God, which provides even the schemes and works
   of men, is thus vindicated, as I lately noticed, from all blame and
   suspicion.

   25. And Judas who betrayed him. Though we often see persons trembling,
   who are conscious of doing wrong, yet along with dread and secret
   torments there is mingled such stupidity, that they boldly make a fiat
   denial; but in the end they gain nothing by their impudence but to
   expose their hidden wickedness. Thus Judas, while he is restrained by
   an evil conscience, cannot remain silent; so dreadfully is he
   tormented, and, at the same time, overwhelmed with fear and anxiety, by
   that internal executioner. Christ, by indirectly glancing, in his
   reply, at the foolish rashness of Judas, entreats him to consider the
   crime which he wished to conceal; but his mind, already seized with
   diabolical rage, could not admit such a sentiment. Let us learn from
   this example, that the wicked, by bold apologies, do nothing more than
   draw down upon themselves a more sudden judgment.
     __________________________________________________________________

   [181] ?Maistre, est-ce moy?? -- ?Master, is it I??

   [182] This clause has been omitted, through oversight, in Calvin's
   Latin version; but the defect is supplied--as in other instances--by
   the French copy, ?Je vous dy en verité;? -- ?I tell you in truth.? --
   Ed.

   [183] ?Lors ils commencerent à s'entredemander l'un à l'autre;? --
   ?then they began to ask one another.?

   [184] ?Celuy qui mangeoit en ami avec moy;? -- ?he that ate with me as
   a friend.?
     __________________________________________________________________

   MATTHEW 26:26-30; MARK 14:22-26;
   LUKE 22:17-20

   Matthew 26:26-30

   Mark 14:22-26

   Luke 22:17-20

   26. And while they were eating, Jesus took bread; and when he had given
   thanks, broke it, and gave it to the disciples, and said, Take, eat;
   this is my body. 27. And having taken the cup and given thanks, he gave
   it to them, saying, Drink you all of it. 28. For this is my blood of
   the new testament, which is shed for many for the remission of sins.
   29. And I tell you, I will not henceforth drink [185] of the fruit of
   the vine, till that day when I shall drink it new with you in the
   kingdom of my father. 30. And when they had sung a hymn, they went out
   into the mountain of Olives.

   22. And while they were eating, Jesus took bread, and when he had
   blessed, [186] he broke it, and gave it to them, and said, Take, eat;
   this is my body. 23. And he took the cup, and when he had given thanks,
   he gave it to them, and they all drank of it. 24. And he said to them,
   This is my blood of the new testament, which is shed for you.
   25. Verily I tell you, henceforth I will not drink of the fruit of the
   vine, till that day when I shall drink it new in the kingdom of God.
   26. And when they had sung a hymn, they went out into the mountain of
   Olives.

   17. And he took the cup, and gave thanks and said, Take this, and
   divide it among yourselves. 18. For I tell you, that I will not drink
   of the fruit of the vine, until the kingdom of God shall come. 19. And
   he took bread, and when he had given thanks, he broke it, and gave it
   to them, saying, This is my body, which is given for you; do this in
   remembrance of me. 20. In like manner also the cup, [187] after that he
   had supped, saying, This cup is the new testament in my blood, which is
   shed for you.


   As Luke mentions that the cup was twice presented by Christ, we must
   inquire, in the first place, if it be a repetition, (as the Evangelists
   are wont frequently to say the same thing twice,) or if Christ, after
   having tasted the cup, repeated the same thing a second time. This
   latter conjecture appears to me to be probable; for we know that the
   holy fathers, during sacrifices, observed the solemn rite of tasting
   the cup; [188] and hence those words of the Psalmist,

   I will take the cup of salvation,
   and will call on the name of the Lord, (Psalm 116:13.)

   I have no doubt, therefore, that Christ, according to the ancient
   custom, tasted the cup in the holy feast, which otherwise could not
   have been correctly observed; and Luke expressly mentions this, before
   coming to give an account of the new mystery, which was a totally
   different institution from the paschal lamb. It was in compliance also
   with received and ordinary custom, that he is expressly said to have
   given thanks, after having taken the cup. For at the commencement of
   the supper, I have no doubt, he prayed, as he was accustomed never to
   sit down at table without calling on God; but now he wished to
   discharge once more the same duty, that he might not leave out a
   ceremony which, I have just now shown, was connected with the sacred
   act of taking the cup and tasting it. [189]

   Matthew 26:26. And while they were eating, Jesus took bread. I do not
   understand these words to mean that with the paschal supper was mixed
   this new and more excellent supper, but rather that an end was then put
   to the former banquet. This is still more clearly expressed by Luke,
   when he says that, Christ gave the cup after that he had supped; for it
   would have been absurd that one and the same mystery should be broken
   off by an interval of time. And therefore I have no doubt that, in
   immediate succession, after having distributed the bread, he added the
   cup; and what Luke relates particularly respecting the cup, I regard as
   including also the bread. While they were eating, therefore, Christ
   took bread, to invite them to partake of a new supper. [190] The
   thanksgiving was a sort of preparation and transition to consider the
   mystery. Thus when the supper was ended, they tasted the sacred bread
   and wine; because Christ had previously aroused them from their
   indifference, that they might be all alive to so lofty a mystery. And,
   indeed, the nature of the case demands that this clear testimony of the
   spiritual life should be distinguished from the ancient shadow.

   Jesus took bread. It is uncertain if the custom which is now observed
   among the Jews was at that time in use: for the master of the house
   breaks off a portion of a common loaf, hides it under the table-cloth,
   and afterwards distributes a part of it to, each member of the family.
   But as this is a human tradition not founded on any commandment of God,
   we need not toil with excessive eagerness to investigate its origin;
   and it is possible that it may have been afterwards contrived, by a
   trick of Satan, for the purpose of obscuring the mystery of the Lord's
   Supper. And even if this ceremony was at that time in use among the
   Jews, Christ followed the ordinary custom in such a manner as to draw
   away the minds of his followers to another object, by changing the use
   of the bread for a different purpose. This, at least, ought to be
   considered as beyond all controversy, that Christ, at this time,
   abolished the figures of the Law, and instituted a new Sacrament.

   When he had given thanks. Matthew and Mark employ the word eulogesas
   [191] (having blessed;) but as Luke employs, instead of it, the word
   eucharistesas (having given thanks,) there can be no doubt as to the
   meaning; and as they afterwards use the word thanksgiving in reference
   to the cup, they expound with sufficient clearness the former term. So
   much the more ridiculous is the ignorance of the Papists, who express
   the blessing by the sign of the cross, as if Christ had practiced some
   kind of exorcising. But we must recollect what I lately noticed, that
   this thanksgiving is connected with a spiritual mystery. While it is
   true that believers are commanded to give thanks to God, because he
   supports them in this fading life, Christ did not merely refer to
   ordinary eating, but directed his view to the holy action, in order to
   thank God for the eternal salvation of the human race. For if the food
   which descends into the belly ought to persuade and arouse us to praise
   the fatherly kindness of God, how much more powerfully does it excite
   and even inflame, us to this act of piety, when he feeds our souls
   spiritually?

   Take, eat. That I may not be too tedious, I shall only explain briefly
   what is the nature of our Lord's institution, and what it contains;
   and, next, what is its end and us so far as it may be learned from the
   Evangelists. And, first of all, it strikes us, that Christ instituted a
   supper, which the disciples partake in company with each other. Hence
   it follows, that it is a diabolical invention, that a man, separating
   himself from the rest of the company, eats his supper apart. For what
   two things could be more inconsistent than that the bread should be
   distributed among them all, and that a single individual should swallow
   it alone? Although then the Papists boast, that in their masses they
   have the substance of the Lord's Supper, yet it is evident from the
   nature of the case, that whenever they celebrate private masses, they
   are so many trophies erected by the devil for burying the Lord's
   Supper.

   The same words teach us what sort of sacrifice it is that Christ
   recommends to us in the Supper. He bids his disciples take; and
   therefore it is himself alone that offers. What the Papists contrive,
   as to Christ's offering himself in the Supper, proceeded from an
   opposite author. And certainly it is a strange inversion, (anastrophe,)
   when a mortal man, who is commanded to take the body of Christ, claims
   the office of offering it; and thus a priest, who has been appointed by
   himself, sacrifices to God his own Son. I do not at present inquire
   with how many acts of sacrilege their pretended offering abounds. It is
   sufficient for my purpose, that it is so far from approaching to
   Christ's institution, that it is directly opposed to it.

   This is my body. As to the opinion entertained by some, that by those
   words the bread was consecrated, so as to become the symbol of the
   flesh of Christ, I do not find fault with it, provided that the word
   consecrated be understood aright, and in a proper sense. So then, the
   bread, which had been appointed for the nourishment of the body, is
   chosen and sanctified by Christ to a different use, so as to begin to
   be spiritual food. And this is the conversion [192] which is spoken of
   by the ancient doctors [193] of the Church. But we must at the same
   time hold, that bread is not consecrated by whispering and breathing,
   but by the clear doctrine of faith. And certainly it is a piece of
   magic and sorcery, when the consecration is addressed to the dead
   element; for the bread is made not to itself, but to us, a symbol of
   the body of Christ. In short, consecration is nothing else than a
   solemn testimony, by which the Lord appoints to us for a spiritual use
   an earthly and corruptible sign; which cannot take place, unless his
   command and promise are distinctly heard for the edification of faith;
   from which again it is evident, that the low whispering and breathing
   of the Papists are a wicked profanation of the mystery. Now if Christ
   consecrates the bread, when he declares to us that it is his body, we
   must not suppose that there is any change of the substance, but must
   only believe that it is applied to a new purpose. And if the world had
   not been long ago so bewitched by the subtlety of the devil, that, when
   the monster of transubstantiation had once been introduced, it will not
   now admit any light of true interpretation on these words, it would be
   superfluous to spend any more time in investigating their meaning.

   Christ declares that the bread is his body. These words relate to a
   sacrament; and it must be acknowledged, that a sacrament consists of a
   visible sign, with which is connected the thing signified, which is the
   reality of it. It must be well known, on the other hand, that the name
   of the thing signified is transferred to the sign; and therefore, no
   person who is tolerably well acquainted with Scripture will deny that a
   sacramental mode of expression ought to be taken metonymically. [194] I
   pass by general figures, which occur frequently in Scripture, and only
   say this: whenever an outward sign is said to be that which it
   represents, it is universally agreed to be an instance of metonymy. If
   baptism be called the laver of regeneration, (Titus in. 5;) if the
   rock, from which water flowed to the Fathers in the wilderness, be
   called Christ, (1 Corinthians 10:4;) if a dove be called the Holy
   Spirit, (John 1:32;) no man will question but the signs receive the
   name of the things which they represent. How comes it, then, that
   persons who profess to entertain a veneration for the words of the Lord
   will not permit us to apply to the Lord's Supper what is common to all
   the sacraments?

   They are delighted with the plain and literal sense. Why then shall not
   the same rule apply to all the sacraments? Certainly, if they do not
   admit that the Rock was actually Christ, the calumny with which they
   load us is mere affectation. If we explain that the bread is called his
   body, because it is the symbol of his body, they allege that the whole
   doctrine of Scripture is overturned. For this principle of language has
   not been recently forged by us, but has been handed down by Augustine
   on the authority of the ancients, and embraced by all, that the names
   of spiritual things are improperly ascribed to signs, and that all the
   passages of Scripture, in which the sacraments are mentioned, ought to
   be explained in this manner. When we bring forward a principle which
   has been universally admitted, what purpose does it serve to raise a
   loud clamor, as if it were something new and strange? But let obstinate
   people cry out as they please, all men of sound judgment and modesty
   will admit, that in these words of Christ there is a sacramental form
   of expression. Hence it follows, that the bread is called his body,
   because it is a symbol of the body of Christ.

   Now there are two classes of men that rise up against us. The Papists,
   deceived by their transubstantiation, maintain that what we see is not
   bread, because it is only the appearance that remains without the
   reality. But their absurd fancy is refuted by Paul, who asserts that

   the bread which we break is the communion of the body of Christ,
   (1 Corinthians 10:16.)

   Besides, their notion is at variance with the very nature of a
   sacrament, which will not possess all that is essential to it, if there
   be not a true outward symbol. For whence shall we learn that our souls
   feed on the flesh of Christ, if what is placed before our eyes be not
   bread, but an empty form? Besides, what will they say about the other
   symbol? For Christ does not say, This is my blood, but, this cup is the
   new testament in my blood. According to their view, therefore, not only
   the wine, but also the materials of which the cup is composed, must be
   transubstantiated into blood. Again, the words related by Matthew -- I
   will not drink henceforth of this fruit of the vine -- plainly show
   that what he delivered to the disciples to drink was wine; so that in
   every way the ignorance of the Papists is fully exposed.

   But there are others who reject the figure, and, like madmen, unsay
   what they had just said. According to them, bread is truly and properly
   body; for they disapprove of transubstantiation, as wholly devoid of
   reason and plausibility. But when the question is put to them, if
   Christ be bread and wine, they reply that the bread is called body,
   because under it and along with it the body is received in the Lord's
   Supper. But from this reply it may be readily concluded, that the word
   body is improperly applied to the bread, which is a sign of it. And
   since those men have constantly in their mouth, that Christ spoke thus
   in reference to a sacramental union, it is strange that they do not
   consider what they say. For what is the nature of a sacramental union
   between a thing and its sign? Is it not because the Lord, by the secret
   power of his Spirit, fulfills what he promises? So then those later
   instructions about the letter are not less absurd than the Papists.

   Hitherto I have pointed out the simple exposition of the words of our
   Lord. But now I must add, that it is not an empty or unmeaning sign
   which is held out to us, but those who receive this promise by faith
   are actually made partakers of his flesh and blood. For in vain would
   the Lord command his people to eat bread, declaring that it is his
   body, if the effect were not truly added to the figure. Nor must it be
   supposed that we dispute this point, whether it is in reality, or only
   by signification, that Christ presents himself to be enjoyed by us in
   the Lord's Supper; for, though we perceive nothing in it but bread, yet
   he does not disappoint or mock us, when he undertakes to nourish our
   souls by his flesh. The true eating of the flesh of Christ, therefore,
   is not only pointed out by the sign, but is likewise exhibited in
   reality.

   But there are three mistakes against which it is here necessary to be
   on our guard; first, not to confound the spiritual blessing with the
   sign; secondly, not to seek Christ on earth, or under earthly elements;
   thirdly, not to imagine any other kind of eating than that which draws
   into us the life of Christ by the secret power of the Spirit, and which
   we obtain by faith alone. First, as I have said, let us always keep in
   view the distinction between the sign and the thing signified, if we do
   not wish to overturn every thing; for otherwise we shall derive no
   advantage from the sacrament, if it do not, according to the measure of
   our small capacity, lead us from the contemplation of the earthly
   element to the heavenly mystery. And therefore, whoever will not
   distinguish the body of Christ from the bread, and the blood from the
   wine, will never understand what is meant by the Lord's Supper, or for
   what purpose believers use these symbols.

   Secondly, we must attend to the proper method of seeking Christ; that
   is, our minds must not be fixed on the earth, but must ascend upwards
   to the heavenly glory in which he dwells. For the body of Christ did
   not, by clothing itself with an incorruptible life, lay aside its own
   nature; and hence it follows that it is finite. [195] But he has now
   ascended above the heavens, that no gross imagination may keep us
   occupied with earthly things. And certainly, if this mystery is
   heavenly, nothing could be more unreasonable than to draw down Christ
   to the earth, when, on the contrary, he calls us upwards to himself.

   The last point which, I said, claimed our attention, is the kind of
   eating. We must not dream that his substance passes, in a natural
   manner, into our souls; but we cat his flesh, when, by means of it, we
   receive life. For we must attend to the analogy or resemblance between
   bread and flesh, which teaches us, that our souls feed on Christ's own
   flesh in precisely the same manner as bread imparts vigor to our
   bodies. The flesh of Christ, therefore, is spiritual nourishment,
   because it gives life to us. Now it gives life, because the Holy Spirit
   pours into us the life which dwells in it. And though the act of eating
   the flesh of Christ is different from believing on him, yet we ought to
   know that it is impossible to feed on Christ in any other way than by
   faith, because the eating itself is a consequence of faith.

   29. But I tell you. This sentence is put by Matthew and Mark
   immediately after the Holy Supper, when Christ had given the symbol of
   his blood in the cup; from which some infer that Luke relates here the
   same thing which we shall find him repeating shortly afterwards. But
   this difficulty is easily obviated, because it is of little importance
   in itself at what precise moment Christ said this. All that the
   Evangelists intend to state by it is, that the disciples were warned
   both of their Master's approaching death, and of the new and heavenly
   life: for the more nearly the hour of his death approached, there was
   the greater necessity for them to be confirmed, that they might not
   altogether fall away. Again, as he intended to place his death before
   their eyes in the Holy Supper, as in a mirror, it was not without
   reason that he again declared that he was now leaving the world. But as
   this intelligence was full of sadness, a consolation is immediately
   added, that they have no occasion for shrinking from the thought of his
   death, which will be followed by a better life. As if he had said: ?It
   is true, indeed, that I am now hastening to my death, but it is in
   order that I may pass from it to a blessed immortality, not to live
   alone without you in the kingdom of God, but to have you associated
   with me in the same life.? Thus we see how Christ leads his disciples
   by the hand to the cross, and thence raises them to. the hope of the
   resurrection. And as it was necessary that they should be directed to
   the cross of Christ, that by that ladder they might ascend to heaven;
   so now, since Christ has died and been received into heaven, we ought
   to be led from the contemplation of the cross to heaven, that death and
   the restoration of life may be found to agree.

   Till that day when I shall drink it new with you. It is plain from
   these words that he promises to them a glory which they will share with
   himself. The objection made by some --that meat and drink are not
   applicable to the kingdom of God--is frivolous; for Christ means
   nothing more than that his disciples will soon be deprived of his
   presence, and that he will not henceforth eat with them, until they
   enjoy together the heavenly life. As he points out their being
   associated in that life, which needs not the aids of meat and drink, he
   says that there will then be a new kind of drinking; by which term we
   are taught that he is speaking allegorically. Accordingly, Luke simply
   says, until the kingdom of God come. In short, Christ recommends to us
   the fruit and effect of the redemption which he procured by his death.

   The opinion entertained by some--that these words were fulfilled, when
   Christ ate with his disciples after his resurrection is foreign to his
   meaning; for, since that was an intermediate condition between the
   course of a mortal life and the end of a heavenly life, the kingdom of
   God had not, at that time, been fully revealed; and therefore Christ
   said to Mary,

   Touch me not, for I have not yet ascended to my Father,
   (John 20:17.)

   Besides, the disciples had not yet entered into the kingdom of God, so
   as to drink new wine with Christ, being partakers of the same glory.
   And when we read that Christ drank after his resurrection, though he
   declared that he would not do so until he had assembled his disciples
   in the kingdom of God, the apparent contradiction is easily removed.
   For it is not exactly of meat and drink that he speaks, but of the
   intercourse of the present life. Now we know that Christ did not at
   that time drink for the purpose of invigorating his body by food, or of
   holding intercourse with his disciples, but only to prove his
   resurrection--of which they were still doubtful--and thus to raise
   their minds on high. Let us therefore rest satisfied with the natural
   meaning, that our Lord promises to his disciples that, having hitherto
   lived with them on earth as a mortal man, he will hereafter make them
   his associates in a blessed and immortal life.

   Luke 22:19. Which is given for you. The other two Evangelists leave out
   this clause, which, however, is far from being superfluous; for the
   reason why the flesh of Christ becomes bread to us is, that by it
   salvation was once procured for us. And as the crucified flesh itself
   is of no advantage but to those who eat it by faith, so, on the other
   hand, the eating of it would be unmeaning, and of hardly any value,
   were it not in reference to the sacrifice which was once offered.
   Whoever then desires that the flesh of Christ should afford nourishment
   to him, let him look at it as having been offered on the cross, that it
   might be the price of our reconciliation with God. But what Matthew and
   Mark leave out in reference to the symbol of bread, they express in
   reference to the cup, saying, that the blood was to be shed for the
   remission of sins; and this observation must be extended to both
   clauses. So then, in order that we may feed aright on the flesh of
   Christ, we must contemplate the sacrifice of it, because it was
   necessary that it should have been once given for our salvation, that
   it might every day be given to us.

   Matthew 26:27. Drink you all of it. As it was the design of Christ to
   keep our faith wholly fixed on himself, that we may not seek any thing
   apart from him, he employed two symbols to show that our life is shut
   up in him. This body needs to be nourished and supported by meat and
   drink. Christ, in order to show that he alone is able to discharge
   perfectly all that is necessary for salvation, says that he supplies
   the place of meat and drink; by which he gives an astonishing display
   of his condescension, in thus letting himself down to the feeble
   capacity of our flesh for the purpose of invigorating our faith. So
   much the more detestable is the insolence and sacrilege of the Pope,
   who has not scrupled to break asunder this sacred tie. We learn that
   the Son of God employed two symbols together, to testify the fullness
   of life which he bestows on his followers. What right had a mortal man
   to separate those things which God had joined together?

   But it would even appear that the express reason why our Lord commanded
   all to drink of the cup was in order to prevent this sacrilege from
   entering into the Church. As to the bread, we read that he simply said,
   Take, eat. Why does he expressly command them all to drink, and why
   does Mark explicitly say that they all drank of it, if it were not to
   guard believers against this wicked novelty? And yet this severe
   prohibition has not deterred the Pope from venturing to change and
   violate a law established by the Lord; for he has withheld all the
   people from using the cup. And to prove that his rage has reason on its
   side, he alleges that one of the kinds is sufficient, because the flesh
   includes the blood by concomitancy. [196] On the same pretext they
   would be at liberty to set aside the whole of the sacrament, because
   Christ might equally well make us partakers of himself without any
   external aid. But those childish cavils yield no support to their
   impiety; for nothing can be more absurd than that believers should, of
   their own accord, part with the aids which the Lord has given, or allow
   themselves to be deprived of them; and, therefore, nothing can be more
   intolerable than this wicked mangling of the mystery.

   Mark 14:24. This is my blood. I have already remarked that, when we are
   told that the blood is to be shed -- according to the narrative of
   Matthew -- for the remission of sins, these words direct us to the
   sacrifice of the death of Christ, without the remembrance of which the
   Lord's Supper is never observed in a proper manner. And, indeed, it is
   impossible for believing souls to be satisfied in any other way than by
   being assured that God is pacified towards them.

   Which is shed for many. By the word many he means not a part of the
   world only, but the whole human race; for he contrasts many with one;
   as if he had said, that he will not be the Redeemer of one man only,
   but will die in order to deliver many from the condemnation of the
   curse. It must at the same time be observed, however, that by the words
   for you, as related by Luke -- Christ directly addresses the disciples,
   and exhorts every believer to apply to his own advantage the shedding
   of blood Therefore, when we approach to the holy table, let us not only
   remember in general that the world has been redeemed by the blood of
   Christ, but let every one consider for himself that his own sins have
   been expiated. [197]

   Of the new testament. Luke and Paul (1 Corinthians 11:25) express it
   differently, the new testament in my blood, but the meaning is the
   same; for it is only by a spiritual drinking of blood that this
   covenant is ratified, so as to be firm and stable. Yet it may easily be
   inferred from it, how foolishly superstitious the Papists and others of
   the same stamp are in rigidly adhering to the words; for, with all
   their bluster, they cannot set aside this exposition of the Holy
   Spirit, that the cup is called blood, because it is the new testament
   in blood. But the same argument applies to the bread; from which it
   will follow that it is called the body; because it is the testament in
   the body They have no right now to contend that we ought to rely on the
   simple words of Christ, and shut our ears against expositions from
   without. It is Christ himself that speaks, and surely they will not
   deny that he is well qualified to interpret his own words. Now Christ
   openly declares that he called the bread his body, for no other reason
   than because he has made with us an everlasting covenant, that, the
   sacrifice having been once offered, we may now be spiritually fed.

   There are two things here which deserve our attention; for from the
   word testament, or covenant, (diatheke,) we infer that a promise is
   included in the Holy Supper. This refutes the error of those who
   maintain that faith is not aided, nourished, supported, or increased by
   the sacraments; for there is always a mutual relation between the
   covenant of God and the faith of men. By the epithet New he intended to
   show that the ancient figures now cease, and give way to a firm and
   everlasting covenant. There is an indirect contrast, therefore, between
   this mystery and the shadows of the law; from which it is evident how
   much better our condition is than that of our fathers, since, in
   consequence of the sacrifice which was completed on the cross, we
   possess the truth in perfection.

   Mark 14:26. When they had sung a hymn. Our three Evangelists leave out
   those divine discourses, [198] which John relates to have been
   delivered by our Lord, both in the house and on the road. For, as we
   have elsewhere stated, their object was rather to embrace the history
   of our Lord's actions than his doctrine. They glance only at the fact,
   that he went out of his own accord where Judas was to come; and their
   object is to inform us that he made such an arrangement of his time, as
   willingly to meet him who betrayed him.
     __________________________________________________________________

   [185] ?Que de ceste heure je ne boiray de ce fruict de vigne;? -- ?that
   from this hour I will not drink of the fruit of the vine.?

   [186] ?Et apres avoir rendu graces;? -- ?and after having given
   thanks.?

   [187] ?Semblablement aussi leur bailla la coupe;? -- ?in like manner
   also he gave them the cup.?

   [188] ?Que les saincts peres ont observé ceste ceremonie solennelle de
   prendre la coupe, et gouster un peu de ce qui estoit dedans;? -- ?that
   the holy fathers observed this ceremony of taking the cup, and tasting
   a little of what was within it.?

   [189] ?De prende la coupe, et en gouster.?

   [190] ?D'un noveau souper, c'est, à scavoir de la Cene;? -- ?of a new
   supper, that is, of the Lord's Supper.?

   [191] In the Greek text, Calvin appears to have followed the ordinary
   reading, eulogesas, instead of eucharistesas, for which there appears
   to be a preponderance of authorities. -- Ed.

   [192] ?La conversion ou changement;? -- ?the conversion, or change.?

   [193] ?Les anciens docteurs.?

   [194] ?Par une figure qui s'appele metonymie; c'est à dire,
   transmutation de nom;? -- ?by a figure which is called metonymy; that
   is, the putting of one name for another.?

   [195] ?Dont s'ensuit qu'il n'est past infini, mais consiste en quelque
   certain lieu;? -- ?whence it follows that it is not infinite, but
   remains in some particular spot.?

   [196] ?Per concomitaniam, comme disent ses supposts; c'est à dire,
   pource que l'un ne peut estre sans l'autre;? -- ?By concomitancy, as
   its partisans talk; that is, because the one cannot exist without the
   other.?

   [197] ?Que la purgation de ses pechez a esté faite;? -- ?that
   satisfaction has been made for his own sins.?

   [198] ?Ces beaux propos pleins de majest, divine;? -- ?those beautiful
   discourses, full of divine majesty.?
     __________________________________________________________________

   MATTHEW 26:31-35; MARK 14:27-31;
   LUKE 22:31-34

   Matthew 26:31-35

   Mark 14:27-31

   Luke 22:31-34

   31. Then Jesus saith to them, You will all be offended at me this
   night; for it is written, I will strike the Shepherd, and the sheep of
   the flock will be scattered. 32. But after that I have risen, I will go
   before you into Galilee. 33. And Peter answering said to him, Though
   all should be offended at thee, yet I will never be offended. 34. Jesus
   said to him, Verily I tell thee, That this night, before the cock crow,
   thou wilt thrice deny me. 35. Peter saith to him, Though I should die
   with thee, I will not deny thee. In like manner also all the disciples
   spoke.

   27. And Jesus saith to them, You will all be offended at me this night;
   for it is written, I will smite the Shepherd, and the sheep will be
   scattered. 28. But after I have risen, I will go before you into
   Galilee. 29. And Peter saith to him, Though all should be offended, yet
   I will not. 30. Then Jesus said to him, Verily I tell thee, that today,
   this night, before the cock crow twice, thou wilt thrice deny me.
   31. But he spoke still more strongly, Though I should die with thee, I
   will not deny thee. In like manner also they all spoke.

   31. And the Lord said, Simon, Simon, lo, Satan has asked that he may
   sift you as wheat. 32. But I have prayed for thee, that thy faith may
   not fail; and when thou art converted, strengthen thy brethren. 33. And
   he said to him, Lord, I am ready to go with thee, both to prison and to
   death. 34. But he said, I tell thee, Peter, the cock will not crow
   today, before thou thrice deny that you knowest me.


   Matthew 26:31. You will all be offended at me. What Matthew and Mark
   extend to all the disciples alike is related by Luke as having been
   spoken to Peter only. But though the statement was equally addressed to
   all, yet it is probable that Christ spoke to them in the person of one
   man, who was to be admonished more than all the rest, and who needed
   extraordinary consolation, that, after having denied Christ, he might
   not be altogether overwhelmed with despair.

   Luke 22:31. Lo, Satan hath desired. The other two Evangelists relate
   more briefly and simply, that our Lord foretold to his disciples their
   fall. But the words of Luke contain more abundant instruction; for
   Christ does not speak of the future trouble in the way of narrative,
   but expressly declares, that they will have a contest with Satan, and,
   at the same time, promises to them victory. It is a highly useful
   admonition, whenever we meet with any thing that gives us offense, to
   have always before our eyes the snares of Satan; as Paul also teaches,
   that

   we wrestle not with flesh and blood, but with spiritual armies,
   (Ephesians 6:12.)

   The meaning of the words therefore is: ?When, a short time hence, you
   shall see me oppressed, know that Satan employs these arms to fight
   against you, and that this is a convenient opportunity for destroying
   your faith.? I have said that this is a useful doctrine, because it
   frequently happens that, from want of consideration, we are overcome by
   disregarding temptations, which we would regard as formidable, if we
   reflected that they are the fiery darts (Ephesians 6:16) of a vigorous
   and powerful enemy. And though he now speaks of that singularly fierce
   attack, by which the disciples, at one time, received dreadful shocks,
   so that their faith was well nigh extinguished, yet he manifestly
   conveys a more extensive doctrine, that Satan continually goes about,
   roaring for his prey. As he is impelled by such furious madness to
   destroy us, nothing is more unreasonable than that we should give
   ourselves up to drowsiness. Before there is apparent necessity for
   fighting, let us already prepare ourselves; for we know that Satan
   desires our destruction, and with great skill and assiduity seizes on
   every method of injuring us. And when we come to the conflict, let us
   know that all temptations, from whatever quarter they come, were forged
   in the workshop of that enemy.

   That he may sift you as wheat. The metaphor of sifting is not in every
   respect applicable; for we have elsewhere seen that the Gospel is
   compared to a winnowing-fan or sieve, by which the wheat is purified
   from the chaff (Matthew 3:12;) but here it simply means to toss up and
   down, or to shake with violence, because the apostles were driven about
   with unusual severity by the death of Christ. This ought to be
   understood, because there is nothing in which Satan takes less delight
   than the purification of believers. Yet though it be for a different
   purpose that he shakes them, it is nevertheless true, that they are
   driven and tossed about in every direction, just as the wheat is shaken
   by the winnowing-fan. But we shall shortly afterwards see that a still
   more disastrous fulfillment of these words was experienced by the
   disciples. And this is what is meant by the words of our Lord, as
   related by Matthew and Mark: you will all be offended at me. They mean
   that the disciples will not only be attacked, but will nearly give way;
   because the ignominious treatment of Christ will quite overpower their
   minds. For whereas it was their duty to advance steadily with their
   Master to the cross, fear kept them back. Their infirmity is thus
   exhibited to them, that by prayers and groans they may betake
   themselves to God's holy protection.

   Matthew 26:31. For it is written. By this prediction he encourages them
   to rise above the offense, because God does not cease to recognize as
   his sheep those who are driven out and scattered in every direction for
   a time. After having treated of the restoration of the Church, the
   prophet, in order to prevent the minds of the godly from being
   overwhelmed with despair by the extreme distresses which were already
   at hand, declares, that when the government has been brought into a
   state of confusion, or even completely overturned, there will be a sad
   and miserable dispersion, but yet the grace of God will be victorious.
   And though almost all commentators confine the passage in Zechariah
   13:7 to the person of Christ alone, yet I extend it farther, as meaning
   that a government, on which the salvation of the people depends, will
   no longer exist, because the shepherds will be driven from the midst of
   them. I have no doubt that the Lord intended to include that whole
   period during which, after the tyranny of Antiochus, the Church was
   deprived of good shepherds, and reduced to a state of desolation; for
   at that time God permitted the sword to commit fearful devastation,
   and, by slaying the shepherds, to throw the people into a state of
   wretched confusion. And yet this scattering did not prevent the Lord
   from gathering his sheep at length, by stretching out his hand towards
   them.

   But though the prophet utters a general threatening that the Church
   will be deprived of shepherds, still this is justly and properly
   applied to Christ. For since he was the prince of all the shepherds, on
   whom alone the salvation of the Church depended, when he was dead, it
   might be thought that all hope was utterly gone. And, indeed, it was an
   extremity of temptation, when the Redeemer, who was the breath and life
   of his people, after having begun to collect the flock of God, was
   suddenly dragged to death. But so much the more strikingly was the
   grace of God displayed, when out of dispersion and death the remaining
   flock was again assembled in a wonderful manner.

   Thus we see, that Christ quoted this passage appropriately, that the
   disciples might not be too much alarmed by the future dispersion, and
   yet that, aware of their own weakness, they might rely on their
   Shepherd. The meaning therefore is: ?Not having yet felt your weakness,
   you imagine that you are sufficiently vigorous and powerful; but it
   will soon be apparent that the prediction of Zechariah is true, that,
   when the shepherd is slain, the flock will be scattered. But yet let
   the promise which is added exhilarate and support you, that God will
   stretch out his hand, to bring back to Him the scattered sheep.? We are
   here taught, that there is no unity that brings salvation but that
   which keeps the sheep united under Christ's crook.

   32 But after I have risen. He now expresses more clearly -- what I
   lately hinted -- that the disciples, struck with dread, will resemble
   for a short time scattered and wandering sheep, but will at length be
   brought back to the fold. For Christ does not simply say that he will
   rise again, but promises to be their leader, and takes them for his
   companions, as if they had never swerved from their allegiance to him;
   and, to impart to them greater confidence, he mentions the place where
   they will again meet; as if he had said, ?You, who are scattered at
   Jerusalem, will be again assembled by me in Galilee.?

   33. Peter answering. Though Peter uses no hypocrisy, but speaks with
   sincere affection, yet as a false confidence in his virtue carries him
   away into foolish boasting, he is justly reproved by Christ, and
   shortly afterwards is severely punished for his rashness. Thus the
   event showed, that Peter promised more for himself than he was able to
   accomplish, because he had not been sufficiently careful to examine
   himself. Hence too we see more clearly, how stupid is the intoxication
   of human presumption, that, when he is again reminded of his weakness
   by the Son of God, and that with the solemnity of an oath, he is so far
   from yielding, or even from making any abatement of his foolish
   confidence, that he goes on to show those lofty pretensions with more
   fierceness than ever.

   But it is asked, Had not Peter a right to hope what he promises for
   himself? and was he not even bound, relying on the promise of Christ,
   to make this promise for himself? I answer, When Christ formerly
   promised to his disciples the spirit of unshaken fortitude, he referred
   to a new state of things which followed the resurrection; and,
   therefore, as they were not yet endued with heavenly power, Peter,
   forming confident expectations from himself, goes beyond the limits of
   faith. He erred in two respects. First, by anticipating the time he
   made a rash engagement, and did not rely on the promise of the Lord.
   Secondly, shutting his eyes on his own weakness, and under the
   influence of thoughtlessness rather than of courage, he undertook more
   than the case, warranted.

   This claims our attention, that every man, remembering his own
   weakness, may earnestly resort to the assistance of the Holy Spirit;
   and next, that no man may venture to take more upon himself than what
   the Lord promises. Believers ought, indeed, to be prepared for the
   contest in such a manner that, entertaining no doubt or uncertainty
   about the result and the victory, they may resist fear; for trembling
   and excessive anxiety are marks of distrust. But, on the other hand,
   they ought to guard against that stupidity which shakes off all
   anxiety, and fills their minds with pride, and extinguishes the desire
   to pray. This middle course between two faulty extremes [199] is very
   beautifully expressed by Paul, when he enjoins us to


   work out our salvation with fear and trembling, because it is God that
   worketh in us to will and perform,
   (Philippians 2:12, 13.)

   For, on the one hand, having humbled us, he entreats us to seek
   supplies elsewhere; and, on the other hand, lest anxiety should induce
   sloth, he exhorts us to strenuous exertions. And, therefore, whenever
   any temptation is presented to us, let us first remember our weakness,
   that, being entirely thrown down, we may learn to seek elsewhere what
   we need; and, next, let us remember the grace which is promised, that
   it may free us from doubt. For those who, forgetting their weakness,
   and not calling on God, feel assured that they are strong, act entirely
   like drunken soldiers, who throw themselves rashly into the field, but,
   as soon as the effects of strong drink are worn off, think of nothing
   else than flight.

   It is wonderful that the other disciples, after Peter had been
   reproved, still break out into the same rashness; and hence it is
   evident how little they knew themselves. We are taught by this example,
   that we ought to attempt nothing, except so far as God stretches out
   his hand; for nothing is more fading or transitory than inconsiderate
   zeal. The disciples perceive that nothing is more base or unreasonable
   than to forsake their Master; and, therefore, they justly detest so
   infamous an action: but, having no reliance on the promise, and
   neglecting prayer, they advance with inconsiderate haste to boast of a
   constancy which they did not possess.
     __________________________________________________________________

   [199] ?Entre ces deux extremitez vicieuses.?
     __________________________________________________________________

   LUKE 22:35-38

   Luke 22:35-38

   35. And he said to them, When I sent you without purse, or scrip, or
   shoes, did you want any thing? And they said, Nothing. 36. He therefore
   said to them, But now let him who hath a purse take it, and, in like
   manner, a scrip; and let him who hath not a sword sell his garment and
   buy one. 37. For I tell you, that this also which is written must be
   accomplished in me, And he was reckoned with the transgressors. For
   those things which relate to me have an end. [200] 38. And they said,
   Lord, lo, here are two swords. And he said to them, It is enough.


   Luke 22:35. And he said to them. The whole object of this discourse of
   Christ is to show, that hitherto he spared his disciples, so as to lay
   on them no heavier burden than they were able