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25. And he said to them. This reproof appears to be too harsh and severe for a weak man such as this was; but whoever attends to all the circumstances will have no difficulty in perceiving that our Lord had good reason for rebuking so sharply those on whom he had long bestowed labor to little purpose, and almost without any fruit. For it ought to be observed, that; what is here said was not confined to these two persons, but, as a reproof of a common fault, was intended to be conveyed by their lips to the rest of their companions. So frequently had Christ forewarned them of his death — so frequently had he even discoursed about a new and spiritual life, and confirmed his doctrine by the inspired statements of the prophets — that he would seem to have spoken to the deaf, or rather to blocks and stones; for they are struck with such horror at his death, that they know not to what hand to turn. This hesitation, therefore, he justly attributes to folly, and assigns as the reason of it their carelessness in not having been more ready to believe. Nor does he only reprove them because, while they had the best Teacher, they were dull and slow to learn, but because they had not attended to the instructions of the Prophets; as if he had said, that their insensibility admitted of no excuse, because it was owing to themselves alone, since the doctrine of the Prophets was abundantly clear, and had been fully expounded to them. In like manner, the greater part of men, at the present day, remain in ignorance through their own fault, because they are obstinate, and refuse to be instructed. But let us observe that Christ, perceiving that his disciples are excessively sluggish; commences with reproof, in order to arouse them; for this is the way in which we must subdue those whom we have found to be hardened or indolent.

26. Ought not Christ to have suffered these things? There is no room to doubt that our Lord discoursed to them about the office of Messiah, as it is described by the Prophets, that they might not take offense at his death; and a journey of three or four hours afforded abundance of time for a full explanation of those matters. Christ did not, therefore, assert in three words, that Christ ought to have suffered, but explained at great length that he had been sent in order that he might expiate, by the sacrifice of his death, the sins of the world, — that he might become a curse in order to remove the curse, — that by having guilt imputed to him he might wash away the pollutions of others. Luke has put this sentence in the form of a question, in order to present it with greater force; from which it may be inferred, that he employed arguments for showing the necessity of his death. The sum of what is stated is, that the disciples are wrong in distressing their minds about their Master’s death, (without which he could not discharge what belonged to Christ; because his sacrifice was the most important part of redemption;) for in this way they shut the gate, that he might not enter into his kingdom. This ought to be carefully observed; for since Christ is deprived of the honor due to him, if he is not reckoned to be a sacrifice for sins, the only way by which he could enter into his glory was that humiliation or emptying, (Philippians 2:7,) out of which the Redeemer had arisen. But we see that no trivial offense is committed among at the present day, by the inversion of this order; for among the multitude of those who declare, in magnificent language, that Christ is King, and who extol him by divine titles, hardly one person in ten thinks of the grace which has been brought to us by his death.

27. And beginning at Moses. This passage shows us in what manner Christ is made known to us through the Gospel. It is when light is thrown on the knowledge of him by the Law and the Prophets. For never was there a more able or skillful teacher of the Gospel than our Lord himself; and we see that he borrows from the Law and the Prophets the proof of his doctrine. If it be objected that he began with easy lessons, that the disciples might gradually dismiss the Prophets, and pass on to the perfect Gospel, this conjecture is easily refuted; for we shall afterwards find it stated, that all the apostles had their understanding opened, not to be wise without the assistance of the Law, but to understand the Scriptures. In order that Christ may be made known to us through the Gospel, it is therefore necessary that Moses and the Prophets should go before as guides, to show us the way. It is necessary to remind readers of this, that they may not lend an ear to fanatics, who, by suppressing the Law and the Prophets, wickedly mutilate the Gospel; as if God intended that any testimony which he has ever given respecting his Son should become useless.

In what manner we must apply to Christ those passages respecting him which are to be found in every part of the Law and the Prophets, we have not now leisure to explain. ³¹⁵³¹⁵     “Cela passeroit la mesure de ce present oeuvre;” — “that would exceed the limits of the present work.” Let it suffice to state briefly, that there are good reasons why Christ is called the end of the law, (Romans 10:4.) For however obscurely and at a distance Moses may exhibit Christ in shadows, rather than in a full portrait, (Hebrews 10:1,) this, at least, is beyond dispute, that unless there be in the family of Abraham one exalted Head, under whom the people may be united in one body, the covenant which God made with the holy fathers will be nullified and revoked. Besides, since God commanded that the tabernacle and the ceremonies of the law should be adjusted to a heavenly pattern, (Exodus 25:40; Hebrews 8:5,) it follows that the sacrifices and the other parts of the service of the temple, if the reality of them is to be found nowhere else, would be an idle and useless sport. ³¹⁶³¹⁶     “Un jeu d’enfans;” — “a game for children.” This very argument is copiously illustrated by the apostle, (Hebrews 9:1;) for, assuming this principle, that the visible ceremonies of the law are shadows of spiritual things, he shows that in the whole of the legal priesthood, in the sacrifices, and in the form of the sanctuary, we ought to seek Christ.

Bucer, too, somewhere throws out a judicious conjecture, that, amidst this obscurity, the Jews were accustomed to pursue a certain method of interpreting Scripture which had been handed down to them by tradition from the fathers. But that I may not involve my inquiries in any uncertainty, I shall satisfy myself with that natural and simple method which is found universally in all the prophets, who were eminently skilled in the exposition of the Law. From the Law, therefore, we may properly learn Christ, if we consider that the covenant which God made with the fathers was founded on the Mediator; that the sanctuary, by which God manifested the presence of his grace, was consecrated by his blood; that the Law itself, with its promises, was sanctioned by the shedding of blood; that a single priest was chosen out of the whole people, to appear in the presence of God, in the name of all, not as an ordinary mortal, but clothed in sacred garments; and that no hope of reconciliation with God was held out to men but through the offering of sacrifice. Besides, there is a remarkable prediction, that the kingdom would be perpetuated in the tribe of Judah, (Genesis 49:10.) The prophets themselves, as we have hinted, drew far more striking portraits of the Mediator, though they had derived their earliest acquaintance with him from Moses; for no other office was assigned to them than to renew the remembrance of the covenant, to point out more clearly the spiritual worship of God, to found on the Mediator the hope of salvation, and to show more clearly the method of reconciliation. Yet since it had pleased God to delay the full revelation till the coming of his Son, the interpretation of them was not superfluous.