Skip to main content

Full text of "Commentaries on the four last books of Moses arranged in the form of a harmony"

See other formats 


tihvavy  of  ^he  trheolo^ical  ^tmxmxy 

PRINCETON  •  NEW  JERSEY 


•3  ^^8* 


The  John  M.  Krebs  Donation 

BS  485  .C168  1847  v.31 
Calvin,  Jean,  1509-1564. 
Commentaries  . . . 


COMMENTARY 


HARMONY  OF  THE  EVANGELISTS, 

MATTHEW,  MARK,  AND  LUKE. 


BY  JOHN'fALVm 


TRANSLATED   FROM   THE    ORIGINAL   LATIN,   AND    COLLATED    WITH  ^ 

THE    AUTHOR'S    FRENCH   VERSION,  | 

1 

BY  THE  REV.  WILLIAM  PRINGLE.  I 


VOLUME  FIRST. 


EDINBURGH : 

PRINTED  FOR  THE  CALVIN  TRANSLATION  SOCIETY. 
M.DCCC.XLV. 


[CHitteteTi  at  ©tatfonetiei*  I^aTT,] 


THE  EDINBURGH  PRINTING  COMPANY, 

12,  South  St  David  Street. 


H  S  u  i^  I-/' 


:/ 


vvvvvvv""*'" 


THE 


TRANSLATOR'S   PREFACE. 


All  the  writings  of  John  Calvin  are  marked  by  extraordi- 
nary vigour,  learning,  and  judgment.  Few  of  them  are  so 
well  known  as  the  institutes  of  the  christian  reli- 
gion— a  systematic  treatise,  which,  though  written  at  the 
early  age  of  twenty-four,  was  universally  acknowledged  to  be 
a  production  of  the  highest  ability.  Concise  and  luminous, 
powerful  in  argument,  scriptural,  devout  and  practical,  it  has 
not  been  superseded  by  any  later  work.  But  the  fame  which 
he  acquired  by  the  institutes  was  fully  sustained  by  his 
expository  writings,  which  possess  at  least  equal  claims  on 
the  attention  of  divines.  They  contributed  powerfully  to 
diffuse  the  pure  Gospel  of  Christ,  commanded  the  applause 
of  all  the  Reformed  Churches,  and  received  even  from  enemies 
no  mean  commendation.  More  than  a  century  after  his 
valuable  life  had  closed,  they  occupied  a  place  in  every 
theological  library.  The  learned  Matthew  Poole,  in  the 
preface  to  his  Synopsis,  apologizes  for  the  small  number  of 
his  quotations  from  them,  on  the  express  ground  that  the 
Commentaries  themselves,  he  had  every  reason  to  believe, 
were  in  the  hands  of  all  his  readers.  ' 

This  reputation,  after  having  suffered  a  partial  eclipse, 
will  soon,  in  all  probability,  regain  its  former  brightness. 
The  first  tendency  to  this  improvement  was  discovered  in  a 


vi  translator's  preface. 

neighbouring  country,  where  the  distinguishing   doctrines 
of  Christianity  had  long  been  supplanted  by  a  creed  little 
removed  from  infidelity.     In  Germany,  Biblical  criticism  is 
almost  a  national  pursuit.       That   unconquerable  industry 
which  had  already  crowned  her  scholars  with  laurels  in  Greek 
and  Eoman  literature,  has  given  them  as  unquestionable  a 
pre-eminence  in  the  field  of  sacred  philology.     Had  such 
rare  attainments  been  always  consecrated  to  the  honour  of 
the  Redeemer,  every  good  man  would  have  rejoiced.     Un- 
happily, they  were  but  too  fi:equently  employed  in  maintain- 
ing the  most  dangerous  errors,  in  opposing  every  inspired 
statement  which  the  mind  of  man  is  unable  fuUy  to  compre- 
hend,  in   divesting   religion   of  its   spiritual  and  heavenly 
character,  and  in  undermining  the  whole  fabric  of  revealed 
truth.     But  a  gracious  Providence  has  raised  up  other  men, 
whom,  though  we  may  not  feel  ourselves  at  liberty  to  sub- 
scribe to  aU  their  views,  we  cannot  but  hail  as  the  friends  of 
evaiigehcal   truth,   and  admire  for  then'  holy  fortitude  in 
coming  to  the  help  of  the  Lord^  to  the  help  of  the  Lord  against 
the  mighty^  (Judges  v.  23.) 

At  the  head  of  this  illustrious  band  it  is  almost  superfluous 
to  name  Professor  Tholuck  of  Halle,  admitted  by  the  most 
competent  judges,  both  in  Britain  and  on  the  Continent,  to 
be  one  of  the  first  biblical  scholars  of  the  age.  Having  been 
led  by  his  own  researches,  and  by  public  events,  to  examine 
the  writings  of  the  Reformer,  he  hastened  to  draw  the 
attention  of  his  countrymen  to  the  neglected  treasures.  His 
own  Commentary  on  the  Epistle  to  the  Romans  afforded  an 
opportunity  which  was  eagerly  embraced.  Not  satisfied  with 
this  brief  notice,  he  wrote  an  elaborate  and  masterly  disser- 
tation on  "  The  merits  of  Calvin  as  an  Interpreter  of  the 
Holy  Scriptures,"  a  translation  of  which  appeared  shortly 
afterwards  in  the  (American)  "Biblical  Repository."     He 


teanslator's  preface.  vii 

superintended  a  handsome  octavo  edition  of  Calvin's  Com- 
mentaries on  the  New  Testament,  printed  at  Berlin,  and  sold 
at  a  moderate  price.  To  another  eminent  interpreter  he 
candidly  awards  the  honour  of  having  led  the  way  in  this 
undertaking.^  But  he  was  one  of  the  earliest  to  follow  in 
the  path  which  had  been  marked  out,  and  has  laboured,  be- 
yond all  his  contemporaries,  to  make  the  Commentaries  of 
Calvin  more  extensively  known,  and  more  highly  esteemed. 

Our  Author  has  exerted  a  powerful  influence  on  all  suc- 
ceeding expositors.  They  have  found  their  interest  in 
listening  to  his  instructions,  and  have  been  more  deeply  in- 
debted to  him  than  is  generally  known.  Many  valuable  inter- 
pretations of  passages  of  Scripture  appeared  for  the  first  time 
in  his  writings,  and  have  ever  since  been  warmly  approved. 
In  other  cases,  the  views  which  had  been  previously  held  are 
placed  by  him  in  so  strong  a  light  as  to  remove  every  doubt, 
and  satisfy  the  most  cautious  inquiry.  And  yet  the  stores, 
from  which  so  much  has  been  drawn,  are  far  from  being 
exhausted,  nor  is  their  value  greatly  lowered  by  improve- 
ments which  have  been  subsequently  made.  The  depart- 
ment of  History  presents  an  analogous  case.  Documents 
which  had  been  overlooked  are  carefrilly  examined.  Con- 
flicting evidence  is  more  accurately  weighed.  Important 
transactions  assume  a  new  aspect,  or,  at  least,  are  altered  in 
their  subordinate  details.  Still,  there  are  historians,  in  whose 
narrative  the  great  lines  of  truth  are  so  powerftilly  drawn, 
that  the  feebler,  though  more  exact,  delineations  of  other 
men  cannot  supply  their  place. 

*  "  To  Liicke  belongs  tlie  honour  of  having  first  referred,  in  the  depart- 
ment of  exigesis,  to  Luther,  Beza,  Calvin,  Camerarius,  and  many  other 
excellent  interpreters  of  the  period  of  the  Reformation.  He  was  followed 
by  the  writer  of  these  pages  in  his  Commentary  on  the  Epistle  to  the 
Romans." — Literarischer  Anzeiger  filr  1831.  Biblical  Repository,  July 
1832. 


viii  translator's  preface. 

In  the  chief  moral  requisite  for  such  a  work  Calvin  is 
excelled  by  none.  He  is  an  honest  interpreter.  No  con- 
sideration would  have  induced  him  to  wrest  the  words  of 
Scripture  from  their  plain  meaning.  Those  who  may  ques- 
tion his  conclusions  cannot  trace  them  to  an  unworthy  motive. 
Timid  theologians  will  be  occasionally  startled  by  his  exposi- 
tions. Though  they  may  not  absolutely  impeach  the  sound- 
ness of  his  doctrine,  they  will  tremble  for  the  fate  of  some 
favourite  theory  or  ingenious  argument.  With  such  minds 
he  has  no  sympathy.  He  examines  the  Scriptures  with  the 
humility  of  one  who  inquires  at  the  oracle  of  God,  (2  Sam. 
xvi.  23,)  and  proclaims  the  reply  with  the  faith  of  one  who 
knows  that  the  word  of  the  Lord  is  tried,  (Ps.  xviii.  30.) 

Intimately  connected  with  this  integrity  of  purpose  is  the 
Catholic  spirit  which  he  constantly  breathes.  His  labours 
are  dedicated  to  no  sect,  but  to  the  cause  of  divine  truth. 
If  his  opinions  do  not  find  equal  favour  with  all  true  Chris- 
tians, they  are  made  to  feel  that  he  addresses  them  as 
brethren  in  Christ  Jesus.  In  his  eye  the  Church  of  Christ 
is  one.  He  never  forgets  the  ties  which  unite  aU  believers 
to  each  other  and  to  their  exalted  Head.  Are  there  any 
whose  sentiments  are  hardly  distinguishable  from  those  things 
which  are  most  surely  believed  among  us,  (Luke  i.  1,)  and  yet 
who  associate  with  the  name  of  Calvinism  aU  that  is  stern 
and  repulsive?  Let  them  foUow  the  expositions  of  this 
master  in  Israel.  They  will  find  the  most  remarkable  pecu- 
liarities of  his  creed  boldly  avowed,  but  accompaniexl  by 
other  revealed  truths  to  which  they  had  supposed  him  to  be 
indifferent,  and  by  no  ordinary  earnestness  of  practical 
exhortation.  Amidst  his  severest  denunciations  of  doctrinal 
error,  they  will  not  fail  to  discover  the  same  enlarged  views 
and  Christian  forbearance  which  animated  the  great  apostle 
of  the  Gentiles.     Earely  will  they  behold  that  sentiment 


translator's  preface.  ix 

more  beautifully  exemplified,  Grace  he  to  all  them  that  love 
our  Lord  Jesus  Christ  in  sincerity,  (Eph.  vi.  24.) 

Learning  ought  not  to  be  a  prominent  feature  in  a  work 
essentially  popular.  But  the  learning  of  Calvin  manifests 
itself  in  the  most  desirable  manner,  and  adds  great  weight 
to  his  interpretations.  Of  his  acquaintance  with  Hebrew  it 
is  unnecessary  now  to  speak.  His  familiarity  with  the  Greek 
language  appears  less  in  observations  on  phrases,  or  allusions 
to  the  various  renderings  of  some  passages,  than  in  a  close 
adherence  to  those  shades  of  meaning  which  no  translation 
of  the  Scriptures  can  convey.  Even  when  he  appears  to 
have  overlooked  or  mistaken  the  words,  a  reference  to  the 
original,  which  had  been  studiously  kept  out  of  view,  will 
justify  the  unexpected  remark.^ 

Origen,  Chrysostom,  and  other  Greek  Fathers,  were 
among  his  familiar  authors.  Classical  writers  are  introduced 
on  every  proper  occasion,  for  illustrating  a  term,  or  a  custom, 
or  the  general  principles  of  reasoning.  Quotations  are  made 
from  these  writers,  and  from  some  of  their  philosophical 
treatises,  which  are  seldom  even  consulted  except  by  those 
who  can  read  the  language  with  considerable  freedom.  To 
say  nothing  of  the  Stagyrite,  every  scholar  knows,  for  ex- 
ample, that  no  Greek  prose  offers  more  serious  difficulties 
than  the  idiomatic,  though  fascinating,  style  of  Plato.^ 

1  The  observation  might  be  extended  to  some  other  expositors,  who, 
with  little  -parade  of  any  kind,  are  qualified  to  instruct  every  class  of 
readers.  Those  only  who  have  subjected  them  to  a  close  comparison  with 
the  Hebrew  and  Greek  originals  can  judge  of  their  attainments  in  criti- 
cism. Matthew  Henry',  though  deservedly  the  most  popular  of  this  class, 
receives  less  credit  than  he  deserves  for  the  extent  and  variety  of  his 
learning. 

2  This  statement  may  require  both  explanation  and  defence.  Many  of 
those  who  have  devoted  their  attention  to  Greek  literature  would  be  more 
likely  to  name  Thucydidcs  as  an  author  who  had  cost  them  long  and 


X  translator's  preface. 

In  that  minute  analysis  which  is  peculiar  to  modern  criti- 
cism, Calvin  may  have  been  deficient.  That  he  wanted  the 
skill  necessary  for  such  investigations  is  not  so  manifest. 
The  absence  of  those  processes  by  which  he  arrived  at  his 
conclusions  makes  it  difficult  to  determine  how  far  the  subtle 
elements  of  language  had  undergone  his  scrutiny.  If  we 
shall  suppose  him  to  have  neglected  these  matters,  our 
astonishment  must  be  the  greater  that  the  deductions  of 
recent  inquirers  should  have  been  so  largely  anticipated. 
Conjectures  thrown  out  by  Sir  Isaac  Newton  were  long 
afterwards  verified  by  experiments  of  extreme  labour  and 
dehcacy.  But  Calvin  speaks  habitually  with  a  tone  of  confi- 
dence. "We  must  therefore  conclude  that,  like  the  shrewd 
remarks  to  which  the  philosopher  was  pleased  to  give  the 
name  of  conjectures^  his  discoveries  were  reached  by  a  shorter 
route,  which  other  minds  could  with  difficulty  foUow.^ 

severe  application.  But  the  difficulties  of  that  historian,  though  more 
obvious,  are  in  reality  less  formidable,  and  will  be  found  not  to  arise  so 
directly  from  any  peculiarities  of  style  as  from  a  singular  condensation  of 
thought  which  demands  the  close  and  sustained  attention  of  his  readers, 
and  sometimes  from  an  affectation  of  conciseness  on  the  part  of  the  author 
which  leads  him  into  obscurity.  The  difficulties  of  Plato  are  chiefly 
idiomatic,  and  do  not  lie  on  the  surface.  Like  those  noble  performances 
which  are  said  to  indicate  the  hand  of  a  master  in  the  higher  walks  of  art, 
in  which  the  uninitiated  hardly  discover  any  meaning,  but  which  reveal  to 
the  cultivated  eye  or  ear  the  highest  beauty  or  magnificence  of  conception, 
the  masterly  strokes  of  Plato  are  not  perceived  by  ordinary  readers,  and 
can  only  be  appreciated  by  the  accomplished  scholar.  He  who  reads  with 
ease  the  original  Greek  of  Plato,  following  out  all  the  windings  of  his 
subtle  argument,  (and  Calvin  appears  to  have  accomplished  this  task,) 
must  have  previously  unravelled  the  most  perplexing  intricacies  of  that 
language. 

^  It  may  be  proper  to  mention,  that  a  considerable  part  of  this  Preface 
has  already  appeared  in  The  Biblical  Cabinet,  Vol.  XXX.,  prefixed  to  a 
translation  of  Calvin's  Commentaries  on  the  Epistles  to  the  Galatians  and 
Ephesians.  With  the  kind  permission  of  my  friend,  the  publisher  of  that 
series,  I  have  transferred  it  to  a  place  where  it  is  not  less  appropriate  than 
in  its  former  situation.  Some  remarks  on  Calvin's  excellencies  as  a  Com- 
mentator, and  on  the  estimation  in  which  he  is  now  held,  might  be  expected 


XI 


This  extraordinary  sagacity  was  accompanied  by  another 
quality  not  less  needed  in  an  interpreter,  a  sound  judgment, 
which  leaned  neither  to  ancient  usage  nor  to  ingenious 
novelties,  which  refused  to  bow  to  the  authority  of  great 
names,  and  sternly  rebuked  the  most  plausible  sophistry 
when  opposed  to  the  plain  and  obvious  meaning  of  Scripture. 
He  took  a  dispassionate  and  wide  survey,  not  only  of  the 
passage  immediately  under  consideration,  but  of  kindred 
expressions  or  sentiments  that  were  found  in  any  of  the 
inspired  writers.  It  was  left  to  the  industry  of  later  times 
to  collect  parallels,  and  arrange  them  on  the  margin  of  our 
Bibles,  as  an  invaluable  aid  to  interpretation.  But  his  own 
perusal  of  the  sacred  volume  supplied  him  largely  with  such 
materials,  and  enabled  him  to  draw  them  out  with  instinctive 
readiness  as  occasion  required. 

As  we  pass  along,  we  meet  with  direct  quotations,  largely 
but  appositely  introduced,  and  tending  to  confirm  the  views 
which  he  had  adopted.  Still  more  frequently  we  observe  a 
copious  use  of  that  phraseology  which  is  pecuhar  to  the  sacred 
writers,  and  which  falls  on  the  pious  ear  with  refreshing 
melody.  In  him  it  rises  higher  than  that  fehcitous  applica- 
tion of  Scripture  which  our  more  elegant  writers  have 
cultivated  for  the  purpose  of  imparting  a  literary  charm  to 
their  compositions  ;  for  those  beauties  came  to  him  unsought 
while  he  was  aiming  at  something  higher  than  the  mere 
ornaments  of  diction,  and  the  language  of  Scripture  had  been 
so  thoroughly  interwoven  with  his  ordinary  style,  that  he 
must  have  been  frequently  unconscious  of  its  presence.     To 

to  precede  the  first  volume  of  a  modem  version  of  his  Commentaries,  that 
has  been  brought  out  by  the  Calvin  Translation  Society.  No  change 
having  taken  place  in  the  carefully  matured  views  which  were  formerly 
expressed,  it  has  been  judged  advisable  to  present  them  in  their  original 
form,  rather  than  to  leave  them  out,  or  to  undergo  the  labour  of  fresh 
writing. 


xii  translator's  preface. 

aid  the  reader  in  discovering  those  allusions,  the  passages 
from  which  they  have  been  taken  are  generally  marked. 
The  references  made  by  our  Author  himself  may  be  supposed 
to  be  abundant,  and  must  have  struck  many  persons  as  a 
prominent  feature  of  his  writings ;  but  in  far  more  numerous 
cases,  no  clue  was  given  to  his  authorities,  and  some  pains 
have  been  taken  to  supply  the  omissions. 

The  Latin  original  has  been  scrupulously  followed.  His 
own  vernacular  version  gives  us  some  idea  of  the  freedom, 
spirit,  and  elegance,  with  which  he  would  have  accommo- 
dated himself  to  the  taste  of  the  English  reader,  if  it  had 
been  executed  in  our  language.  But  a  translator  is  not 
permitted  to  use  the  same  liberties  as  the  author,  and  faith- 
fulness demands  that  he  shall  adhere  strictly  to  the  copy 
which  is  set  before  him.  The  meaning  has  been  given 
without  addition  or  omission,  and  even  the  structure  of  the 
sentences  has  been  followed,  so  far  as  that  could  be  done 
without  violating  the  purity  of  English  idiom.  To  exhibit 
the  peculiar  excellencies  of  such  a  writer,  or,  where  that 
could  not  be  done,  to  find  in  a  modern  tongue  a  suitable 
equivalent,  was  no  easy  task.  His  admirably  concise  diction, 
and  rapid  but  masterly  transitions,  and  above  all,  that  rare 
felicity  of  expression  for  which  his  severest  judges  have 
given  him  credit,  render  it  difficult  to  represent  the  style 
and  manner  of  so  great  a  master  of  composition. 

All  the  assistance  that  could  be  derived  from  our  Author's 
French  version  has  been  thankfully  accepted.  It  would 
have  been  unwise  as  well  as  ungratefril  to  leave  out  of  view 
so  authoritative  an  exposition  of  his  meaning,  or  to  disregard 
the  production  of  one  whose  command  of  his  native  tongue 
is  acknowledged  by  the  ablest  critics  to  have  anticipated  the 
elegancies  of  a    later   age.      "  He   wrote  in  Latin," 


TRANSLATOR  S  PREFACE.  Xlll 

D'Alembert,  "  as  well  as  is  possible  in  a  dead  language, 
and  in  French  with  a  purity  which  was  extraordinary  for  his 
time.  This  purity,  which  is  to  the  present  day  admired  by 
our  skilflil  critics,  renders  his  writings  greatly  superior  to 
almost  all  of  the  same  age ;  as  the  works  of  Messiem-s  de 
Port  Royal  are  still  distinguished  on  the  same  account  from 
the  barbarous  rhapsodies  of  their  opponents  and  contempo- 
raries." Amidst  the  driest  details  of  verbal  criticism,  there 
are  frequent  glimpses  of  that  eloquence  which  De  Thou  and 
other  great  men  regarded  with  admiration,  and  which,  w4ien 
aided  by  the  living  voice,  must  have  told  powerfully  on  his 
hearers. 

It  must  be  observed,  however,  that  the  Latin  and  French 
texts  have  been  treated  apart,  as  if  they  had  not  proceeded 
from  the  same  pen,  and  have  been  separated  by  a  broad 
line  which  meets  the  eye  of  the  reader.  The  old  trans- 
lators sometimes  proceeded  as  if  they  had  not  been  aware 
of  the  vernacular  copy,  and  at  other  times  blended  it  with 
the  original  in  so  strange  a  manner,  that  they  appear  to 
follow  a  path  of  their  own,  while  they  are  faithfully  track- 
ing the  Author's  footsteps.  In  the  new  translations  pre- 
pared for  the  Calvin  Society,  care  has  been  taken  to 
adhere  scrupulously  to  the  Latin  text,  and  at  the  same 
time  to  give  the  English  reader  the  full  benefit  of  those 
illustrations  which  the  Author  thought  fit  to  employ  in  sub- 
mitting the  work  to  the  perusal  of  his  countrymen.  The 
French  translation  has  been  all  along  collated  Avith  the 
original ;  and  whenever  it  contained  additional  matter,  or 
removed  obscurity  by  greater  copiousness  of  language,  or 
even  when  a  striking  phrase  occurred,  the  passages  have 
been  exhibited  and  translated  at  the  bottom  of  the  page. 

Notes,   partly   selected,   but  chiefly   original,   have   been 


XIV 


added.  Some  are  intended  to  illustrate  a  remote  allusion, 
to  prevent  a  casual  expression  from  being  misunderstood,  or 
to  bring  out  more  clearly  the  Author's  meaning.  Others 
are  devoted  to  history,  or  to  biblical  criticism.  Those  which 
have  been  written  by  myself,  and  for  which  I  must  be  held 
responsible,  are  marked  Ed,  All  questions  of  a  doctrinal 
nature  have  been  excluded  from  these  Notes,  The  publications 
of  the  Calvin  Teanslation  Society  are  addressed  to  the 
whole  Church  of  Christ,  and  ought  not  to  wear  the  badge  of 
any  of  the  sections  into  which  that  Church  is  unhappily 
divided.  In  every  thing  that  relates  to  doctrine  the  Author 
has  been  left  in  full  possession  of  the  field. 

It  will  scarcely  be  supposed  that  every  interpretation 
contained  in  this  work  has  my  entire  concurrence.  The 
great  principles  inculcated  in  the  wTitings  of  Calvin 
have  my  cordial  approbation ;  and,  indeed,  I  could  scarcely 
name  a  writer  with  whose  views  of  Divine  truth  I  more  fully 
coincide.  As  a  Commentator,  ever  since  I  became  ac- 
quainted with  him,  I  have  been  accustomed  to  assign  to 
him  the  highest  rank,  and  to  receive  his  expositions  with 
the  deepest  respect.  My  labours  on  this  and  on  a  former 
occasion^  led  me  to  examine  his  opinions  more  closely  than 
before,  and  have  raised  him  still  more  highly  in  my  estima- 
tion. There  are  some  points  on  which  I  feel  assured  that  he 
mistook  the  meaning  of  Scripture ;  but  almost  all  of  them 
had  been  Uttle  investigated  in  his  day,  and  do  not  appear  to 
have  been  subjected  to  his  usual  severity  of  judgment. 
Many  will  wonder  that  he  should  contend  so  earnestly  for 
the  identity  of  John's  baptism  with  Christ's  baptism,  instead 
of  representing  them  to  be  two  distinct  ordinances,  instituted 
for  separate   purposes,  and   placed  under   totally  different 

^  Biblical  Cabinet,  vol.  xxx. 


translator's  preface.  XV 

regulations:  but  on  this  question  the  followers  of  Christ 
may  agree  to  diflPer.  It  will  excite  more  general  surprise 
to  find  the  great  Reformer  maintaining  the  right  of  the 
civil  magistrate  to  punish  heretics,  and  even  to  inflict  on 
them  the  last  sentence  of  the  law.  Men  far  inferior  to  him 
in  learning  and  ability  have  avoided  mistakes  from  which 
his  powerful  and  enlightened  mind  was  not  exempted. 
They  ought  to  regard  with  admiration  and  gratitude  the 
conduct  of  a  gracious  Providence,  which  preserved  his  creed 
so  remarkably  free  from  Romish  errors,  and  enabled  him  to 
approach  so  closely  to  the  mind  of  the  Holy  Spirit. 

A  HARMONY  OF  THE  EVANGELISTS  may  be  expected  to 
resemble  other  works  which  bear  the  same  title.  Our  Author's 
delight  in  brevity,  and  his  extreme  aversion  to  repeat  what  he 
had  said  before,  would  aid  the  influence  of  other  reasons  for 
adopting  this  plan,  which  are  stated  by  himself  towards  the 
conclusion  of  The  Argument}  To  meet  one  obvious  dis- 
advantage of  this  arrangement,  a  Table  of  the  passages 
expounded,  which  may  enable  the  reader  easily  to  discover 
where  the  exposition  is  to  be  found,  becomes  necessary. 
Such  a  Table,  together  with  a  list  of  the  passages  taken  from 
other  books  of  Scripture  which  are  quoted  or  illustrated  in 
this  work,  and  a  copious  Index  to  the  subjects  of  which  it 
treats,  will  be  given  in  the  Third  volume. 

The  old  translator  of  the  Harmony,  Eusebius  Paget, 
deserves  to  be  honoured  by  the  admirers  of  Calvin.  It  was 
indeed  to  be  expected  that,  after  the  lapse  of  nearly  three 
centuries,  his  version  w^ould  be  found  unsuitable  to  modern 
taste.  But  it  is  highly  creditable  to  his  scholarship,  and  to 
his  scrupulous  fidelity  to  the  original,  for  which  his  well  know^n 

'  See  page  xl. 


xvi  tkanslator's  preface. 

integrity,  and  his  warm  attachment  to  the  writings  of  the 
Reformer,  were  a  sufficient  guarantee.  His  name  has  come 
down  to  us  in  connection  with  sermons  and  other  works, 
which  appear  to  have  been  much  esteemed,  but  are  now  little 
known.  "  The  History  of  the  Bible,  briefly  collected,  by  way 
of  Question  and  Answer,"  was  one  of  his  productions,  and  was 
printed  at  the  end  of  several  of  the  old  editions  of  the  Bible. 

This  volume  is  adorned  by  a  well-authenticated  likeness 
of  the  Reformer.^  Many  will  be  surprised  to  trace  the  lines 
of  extreme  old  age  in  the  countenance  of  one  who  died  at 
the  age  of  fifty-five.  But  all  his  biographers  agree  in  stating 
that,  ere  he  had  concluded  his  fortieth  year,  the  white  locks, 
shrivelled  features,  and  bent  shoulders,  bespoke  Calvin  to  be 
already  an  old  man  ;^  and  that  long  before  other  fifteen  years 
had  run  their  course,  he  seemed  as  if  threescore  years  and  ten^ 
or  rather  fourscore  years,  had  passed  over  him,  and  brought 
their  usual  attendants  of  labour  and  sorroio,   (Ps.   xc.  10.) 


1  It  is  taken  from  a  rare  etcliing  by  Pierre  Woieirioi,  goldsmith,  and 
engraver  on  copper  and  wood.  This  artist  was  born  at  Bar-le-duc  in 
1510.  He  was  estabHshed  at  Lyons  about  the  middle  of  the  sixteenth 
century.  His  engTavings  are  all  distinguished  by  the  monogram  which 
may  be  observed  on  the  etching  itself,  surmounted  by  the  small  cross  of 
Lorraine.  This  engraving  was  issued  previous  to  the  death  of  Calvin,  and 
probably  during  his  last  illness,  as  the  likeness  bears  evident  marks  of  pre- 
mature decrepitude  and  debUity. 

2  A  letter  of  Calvin  to  his  dear  friends,  Farel  and  Viret,  dated  30th 
May,  1540,  when  lie  had  not  completed  his  thirty-first  year,  contains  the 
following  remarkable  passage :  "  Car  si  nous  voulons  bien  pourvoir  aux 
profits  de  I'Eghse,  il  nous  faut  appeller  a  I'office  de  Pasteurs  tels  gens, 
qu'ils  puissent  quelque  iom*  soustenir  la  charge  apres  nous.  Combien  que 
ie  soye  ieune,  toutesfois  quand  ie  voy  ma  debilite  et  indisposition  de  nion 
corps,  i'ay  soin  de  ceux  qui  seront  apres  nous,  comme  si  i'estoye  desia 
Yieil." — "  For  if  we  are  desirous  to  provide  for  the  advantage  of  the 
Church,  we  must  call  to  the  office  of  Pastors  such  persons  as  may  one  day 
hold  the  office  after  us.  Though  I  am  young,  yet  when  I  perceive  my  debi- 
lity and  my  bodily  indisposition,  I  have  anxiety  about  those  who  shall 
come  after  us,  as  if  I  were  already  old.'' 


TRANSLATOR  S  PREFACE.  XVll 

His  friends  observed  with  grief  the  forerunners  of  an  event 
which,  when  it  arrived,  they  could  not  but  mourn  as  the  pre- 
mature close  of  a  life  so  highly  valued. 

The  quaint  title-pages  of  two  editions  of  the  French  ver- 
sion, together  with  the  "  Epistle  Dedicatory"  of  Eusebius 
Paget,  and  a  fac-simile  of  his  title-page,  immediately  foUow 
this  Preface. 

It  may  be  proper  to  state,  in  conclusion,  that,  throughout 
this  work,  Calvin's  own  version  of  the  three  evangelists 
is  adopted,  as  nearly  as  the  difference  of  the  languages  would 
allow,  in  preference  to  our  Authorized  Version,  which  would 
not  have  rendered  equal  assistance  to  the  reader  in  understand- 
ing the  expositions.  Yet  the  singular  coincidence  between  the 
two  Versions,  interrupted  chiefly  by  verbal  diflerences  which 
do  not  aiFect  the  sense,  lends  countenance  to  the  suggestion  of 
an  esteemed  friend  and  fellow-labourer,  that  Eang  James's 
Translators  have  been  more  deeply  indebted  to  the  labours 
of  Calvin  than  is  generally  believed. 

W.  P. 

AUCHTERARDER, 

Aith  January^  1845. 


VOL.  I. 


La  Concordance^ 

QV'ON     APPELLE 

Harmonie  ,  compofee  de  trois 

Euangeliftes ,  afcauoir ,  S. 

Matthieu,  S.  Marc, 

&  Sainct  Luc. 


ITEM, 


LcuagilefeloS.Ielia, 

Le  tout  auec  les  Commentaires  de  M.  lehan  Caluin. 


TON 


VISAGE         TV 


M.    D.    L  Y  I  I  I. 

Tmprim6  par  Conrad  Badius. 

AVEC      PRIVILEGE. 


COMMENTAI- 

RES  DE  lEAN  CALVIN 

fur  la  Concordance  ou  Harmonie,  compofee 
des  trois  Euagelifles,  affauoir  fain6l  Matthieu, 
fain6l  Marc,  &  faindl  Luc. 

ITEM, 

SVR  L'EVANGILE  SAINCT  lEAN, 

&  fur  le  fecond  liure  de  faint  Luc,  dit  Les  Actes  des  Apoftres. 


De  rimprimerle  de  Michel  Blanchier. 
M.    D.    LXIIL 


I 


CK' 


w 


HARMONIE 

VPON    THE    THREE 

Euangeliftes  Matthewe,  Marke, 

and  Luke,  with  the  Com- 

mentarie  ofM,  lohn 

Caluine : 

Faithfully  tranflated  out  of 

Ijatine  into  Englifh 

by  E.  P. 

Whereunto  is  alfo  added  a 

Commentarie  vpon  the  Euan- 

gelift  S.  lohn,  by  the  fame 

authour. 

LONDINI 

Impenfis  Thorn.  Adams. 

16  10. 


THE  EPISTLE  DEDICATORY 

TO  THE  OLD  TRANSLATION. 


TO  THE  EIGHT  HONOURABLE 

FRANCIS,  EARL  OF  BEDFORD, 

OF  THE  NOBLE  ORDER  OF  THE  GARTER,  KNIGHT, 
ONE  OF  THE  LORDS  OF  HER  MAJESTY 's  MOST  HON.  FRIVY  COUNCIL  ; 

GRACE  AND  PEACE  FROM  GOD,  WITH  THE  INCREASE  OF  THAT  TRUE 
HONOUR  WHICH  IS  FROM  GOD,  AND  LASTETH  FOR  EVER. 


[Prefixed  to  the  Original  English  Translation^  London^  1584  and  1610.] 

The  choice  (Right  Honourable)  which  Luke  the  Evangelist 
made  in  dedicating  this  History  of  the  Gospel,  which  he 
wrote,  to  that  noble  man  Theophilus,  and  which  that  man  of 
worthy  memory,  M.  John  Calvin,  took  in  dedicating  these 
his  labours  to  the  Lords  of  Frankfort,  driveth  me  to  dedicate 
this  my  small  labour  of  translating  this  book  into  the  English 
tongue.  And  though  it  is  but  little  that  I  have  done,  in 
comparison  of  the  labours  of  the  other  two,  and  not  worth 
the  offering  to  men  of  great  estate ;  yet,  lest  that  I  should 
seem  singular  in  dissenting  from  these  two  singular  instru- 
ments in  the  Church  of  God,  and  that  in  one  and  the  self- 
same book  I  have  presumed  to  make  bold  of  your  Lordship's 
name,  hoping  that  your  Honour  will  not  mislike  to  have  it 
written  in  the  forehead  of  this  book  with  noble  Theophilus 
and  the  Lords  of  Frankfort ;  specially,  sith  that  I  do  it  in 


xxvi  translator's  epistle  dedicatory. 

testimony  of  my  dutiful  love  to  you,  for  the  manifold  grace 
of  God  in  you,  and  benefits  which  I  have  received  from  you. 
Men  do  commonly,  in  their  Epistles,  write  either  in  the 
commendation  of  the  work,  or  in  the  praise  of  their  patron, 
or  in  discharging  of  themselves  of  the  discredit  which  their 
enemies  would  lay  upon  them.  But  I  crave  pardon  of  your 
Honour,  if,  in  studying  to  be  short,  I  omit  these  things. 

For,  first,  the  very  name  of  The  Gospel  of  Jesus 
Christ,  and  then  the  names  of  Matthew,  Mark,  and 
Luke,  the  Evangelists,  and  of  M.  Calvin,  the  gatherer  of 
The  Harmony  and  the  writer  of  The  Commentary,  do 
yield  more  credit  and  commendation  to  the  matter  than  all 
that  I  can  say  of  it,  all  the  days  of  my  life.  Only  this  I 
say  of  M.  Calvin's  labours  here,  that  in  my  simple  judg- 
ment it  is  one  of  the  profitablest  works  for  the  Church  that 
ever  he  did  write. 

Next,  for  your  praises,  as  you  like  not  to  hear  them,  so  I 
will  not  offend  you  in  setting  them  down,  nor  give  others 
occasion  to  condemn  me  of  flattery.  They  which  have  best 
known  you  say,  that  you  began  a  good  course  in  your  youth ; 
that  you  witnessed  a  good  confession  in  the  late  time  of 
persecution  ;  that  your  constancy  hath  been  testified  by  your 
troubles  at  home  and  travels  in  foreign  countries :  You  have 
continued  your  profession  in  the  midst  of  your  dignity, 
lordships,  and  living,  left  by  your  parents,  and  in  the  seat  of 
government  wherein  our  sovereign  and  most  gracious  Queen 
hath  placed  you ;  not  falling  asleep,  in  security,  in  this  so 
peaceable  a  time. 

My  Lord,  continue  to  the  end,  so  shall  you  be  safe.  I 
speak  not  this  as  if  it  were  your  own  strength  that  hath  holden 
you  up  all  this  while ;  but  meditate  sometimes,  I  pray  you, 
upon  the  seventy-first  Psalm ;  and  pray  that  Lord,  as  David 
did,  who  kept  you  in  your  youth,  that  He  will  keep  you  in 
your  old  age,  now  that  your  hair  is  hoar  and  hairs  grey. 
And  I  beseech  the  mighty  Lord  to  thrust  them  forward 
which  are  drawn  back  by  theii'  youthly  aflfections,  and  to 
raise  up  them  that  fell  away  for  fear  of  troubles,  and  to 
waken  those  which  in  this  quiet  and  calm  time  do  sleep  in 
security,  or  wax  wanton  with  the  wealth  of  the  world ;  that 


XXVll 

we  may  meet  the  Lord  with  true  humility  and  earnest  re- 
pentance, to  see  if  He  will  be  intreated  to  continue  His 
mercies  towards  us ;  lest  he  turn  his  correcting  rod,  which 
he  hath  so  oft  shaken  over  us,  into  a  devouring  sword  to 
consume  us. 

Of  myself  I  will  say  nothing.  The  mouths  of  the  wicked 
cannot  be  stopped.  Their  false  tongues,  I  hope,  shall  teach 
me  to  walk  warily  ;  and  I  have  learned,  I  thank  my  God,  to 
pass  through  good  report  and  through  evil,  and  to  commit 
myself  and  my  cause  to  Him  that  judgeth  right. 

The  Lord  of  lords  preserve  your  Honour  in  safety,  and 
multiply  all  spiritual  blessings  upon  you  and  yours.  From 
Kiltehampton,  in  Cornwall,  this  28th  of  January,  1584. 

The  Lord's  most  unworthy  Minister,  lame 

EusEBius  Paget. 


THE 


AUTHOR'S  EPISTLE  DEDICATORY. 


TO 
THE  VERY  NOBLE  AND  ILLUSTRIOUS  LORDS, 

THE  BURGOMASTERS  AND  COUNCIL 

OF  THE  NOBLE  CITY  OF  FRANKFORT, 


JOHN  CALVIN. 


If  virtuous  examples  were  ever  necessary  to  be  held  out 
for  imitation^  in  order  to  stimulate  lazy,  sluggish,  or  inactive 
persons,  the  sloth,  and — what  is  more — the  indifference  of 
this  very  corrupt  age  makes  it  necessary  that  the  greater 
part  of  men,  who  do  not  of  their  own  accord  advance,  but 
rather  fall  back,  should  at  least  be  compelled  by  shame  to 
discharge  their  duty.  All,  indeed,  are  seen  to  be  influenced, 
both  in  public  and  in  private,  by  a  disgraceful  emulation. 
There  is  not  a  king  who  does  not  labour  to  show  that  he  is 
equal  to  his  neighbours  in  the  address,  or  perseverance,  or 
energy,  or  courage,  necessary  for  extending,  by  every  pos- 
sible method,  the  bounds  of  his  dominion.  There  is  not  a 
state  or  commonwealth  that  yields  the  preference  to  others 
for  cunning  and  all  the  arts  of  deception,  nor  a  single  indi- 
vidual among  the  ranks  of  the  ambitious  who  will  acknow- 
ledge his  inferiority  to  others  in  wicked  contrivances.  In 
short,  we  would  almost  say  that  they  had  entered  into  a 


XXX  EPISTLE  DEDICATORY. 

silent  but  mutual  conspiracy  to  challenge  each  other  to  a 
contest  of  vices,  and  every  man  who  carries  wickedness  to 
an  extreme  easily  ruins  a  vast  multitude  by  his  example  ;  so 
that,  amidst  the  general  prevalence  of  crimes,  very  few  per- 
sons are  to  be  found  who  exhibit  a  pattern  of  uprightness. 

For  these  reasons  I  reckon  it  to  be  the  more  advantageous 
that  those  uncommon  excellencies,  by  which  eminent  per- 
sons are  distinguished,  should  receive  the  commendations 
which  they  deserve,  and  should  be  raised  to  an  elevated 
situation  so  as  to  be  seen  at  a  great  distance,  that  the  desire 
of  imitating  them  may  be  awakened  in  many  breasts.  And 
this  I  acknowledge,  most  honourable  Lords,  to  be  the  prin- 
cipal reason  why  I  am  desirous  that  this  work  of  mine 
should  be  given  to  the  world  under  the  sanction  of  your 
name.  For  though  my  undertaking  will  be  regarded  by 
me  as  having  obtained  a  distinguished  reward,  if  your 
readiness  to  do  good  shall  derive  from  it  any  increase,  yet  I 
have  had  more  particularly  in  my  eye  the  other  object  which 
has  been  mentioned,  namely,  that  others  may  equal  your 
progress,  or  at  least  may  follow  the  same  course. 

I  have  no  intention,  however,  to  frame  a  catalogue  of  all 
the  excellencies  by  which  you  are  distinguished,  but  shall 
satisfy  myself  for  the  present  with  mentioning,  in  terms  of 
commendation,  one  excellence  which  has  bound  to  you  myself 
and  a  great  number  of  the  servants  of  Christ  by  what  may  be 
called  a  more  sacred  tie.  It  was  a  great  matter  that,  more 
than  five  years  ago,  when  all  were  seized  with  dreadful 
alarm,  when  a  fearful  devastation  of  the  churches  of  Ger- 
many, and  almost  the  destruction  of  the  Gospel,  was 
threatened  by  the  calamity  which  had  occurred,  you,  on 
whom  the  first  shower  of  darts  fell,  stood  firm  in  an  open 
profession  of  the  faith  which  was  at  that  time  extremely 
odious,  and  steadily  maintained  the  pure  doctrine  of  godli- 
ness which  you  had  embraced,  so  as  to  make  it  evident 
that,  amidst  the  greatest  anxieties  and  dangers,  there  is 
nothing  which  you  value  more  highly  than  to  fight  under 
the  banner  of  Christ.  But  it  is  still  more  remarkable,  and 
more  worthy  of  being  put  on  record,  that  you  not  only 
maintain  the  pure  worship  of  God  among  yourselves,  and 


EPISTLE  DEDICATORY.  XXXI 

faithfully  endeavour  to  keep  your  fellow-citizens  within  the 
fold  of  Christ,  but  that  you  collect  as  torn  members  those 
fragments  of  a  dispersed  church  which  had  been  thrown 
out  in  other  countries. 

In  the  present  melancholy  state  of  affairs,  it  has  given 
me  no  small  consolation  to  learn  that  devout  worshippers  of 
God,  who  had  come  to  you  as  exiles  from  England  and  from 
other  places,  were  received  by  you  with  warm  hospitality ; 
and  that  you  not  only  opened  your  gates  to  them  in  their 
wretched  exile,  but  rendered  deserved  honour  to  the  Son 
of  God,  by  making  his  Gospel  to  be  distinctly  heard  in  your 
city  in  foreign  languages.  A  similar  instance  of  distin- 
guished kindness  was  recently  showed  to  the  unhappy  na- 
tives of  Locarno  by  the  Council  of  Zurich,  who  not  only 
threw  open  their  city  to  them,  (when  they  were  not  per- 
mitted to  worship  Christ  at  home  according  to  their  con- 
science,) but  even  assigned  to  them  a  church  for  holding 
their  religious  assemblies,  and  were  not  prevented  by  a 
diversity  of  language  from  desiring  to  hear  Christ  talk 
Italian  in  their  own  city. 

To  return  to  yourselves  :  as  soon  as  I  heard  that  you  had 
had  the  kindness  to  allow  persons  who  speak  our  language 
to  found  a  church  amongst  you,  I  considered  that  you  had 
laid  me  under  private  obligations,  and  resolved  to  take  this 
opportunity  of  testifying  my  gratitude.  For  while  there  is 
good  reason  for  deploring  the  state  of  our  nation  to  be  such, 
that  the  sacrilegious  tyranny  of  Popery  has  made  a  residence 
in  our  own  country  to  be  little  else  than  a  banishment  from 
the  kingdom  of  God,  so,  on  the  other  hand,  it  is  a  dis- 
tinguished favour  to  have  a  habitation  granted  to  us  on  a 
foreign  soil,  where  the  lawful  worship  of  God  may  be  observed. 
This  truly  sacred  hospitality — which  was  rendered  not  to 
men,  but  rather  to  Christ  himself — will,  I  trust,  add  to  your 
already  prosperous  condition  fresh  acts  of  the  divine  kind- 
ness, and  secure  them  to  you  in  uninterrupted  succession. 

For  my  own  part  at  least,  as  I  have  just  now  declared, 
such  were  my  inducements  to  dedicate  to  you  this  work  of 
mine.  It  is  a  Commentary  on  a  Harmony  arranged  out  of 
Three  Evany elists,  and  has  been  prepared  by  me  with  the 


XXXll  EPISTLE  DEDICATORY. 

greatest  fidelity  and  diligence.  What  toil  I  have  bestowed 
on  it  would  serve  no  purpose  to  detail ;  and  how  far  I  have 
succeeded  must  be  left  to  others  to  decide.  The  readers  to 
whom  I  refer  are  those  honest,  learned,  and  well-disposed 
persons,  whose  desire  of  making  progress  is  not  retarded  by 
a  barbarous  shame  at  receiving  instruction,  and  who  feel  an 
interest  in  the  public  advantage.  I  do  not  trouble  myself 
with  mean  and  wicked  scoundrels  ;  and  such  I  call  not  only 
the  hooded  monks,  who,  in  defending  the  tyranny  of  the 
Pope,  carry  on  open  war  with  us,  but  those  useless  drones^ 
who,  mixing  with  us,  seize  on  every  pretence  for  concealing 
their  ignorance,  and  would  wish  to  have  the  light  of  doctrine 
wholly  extinguished.  Let  them  impudently  bark  at  me  as 
much  as  they  please  :  my  reply  will  be  always  ready.  Neither 
divine  nor  human  obligation  subjects  me  to  the  judgment  of 
those  who  deserve  the  lash  for  their  most  disgraceful  igno- 
rance, as  much  as  they  deserve  the  whip  for  their  obstinate  j 
and  hardened  malice  and  insolence.  \ 

I  may  be  allowed  at  least  to  say,  without  the  imputation  ; 
of  boasting,  that  I  have   faithfully  endeavoured  to   be   of  i 
service  to  the  Church  of  God.     Two  years  ago,  John  was  | 
published  along  vnth.  my  Commentary,  which,  I  trust,  was  \ 
not  without  advantage.     And  thus  like  one  of  the  heralds,^ 
I  have  endeavoured,  to  the  utmost  extent  that  my  ability  ^ 
allowed,  to  do  honour  to  Christ  riding  magnificently  in  his  j 
royal  chariot  drawn  by  four  horses ;  and  feel  assured  that 
candid  readers,  who  have  derived  advantage  from  my  labours, 
wiU  not  be  ashamed  to  acknowledge  that  the  success  has,  in 
some  measure,  corresponded  to  my  wish.     The  evangelical 
history,   related   by   four   witnesses  divinely   appointed,   is 
justly  compared  by  me  to  a  chariot  drawn  by  four  horses  : 
for  by  this  appropriate  and  just  harmony  God  appears  to 
have  expressly  prepared  for  his  Son  a  triumphal  chariot, 
from  which  he  may  make  a  magnificent  display  to  the  whole 

1  "  Mais  aussi  de  ces  vermines,  lesquels  meslez  entre  nous  comme 
bourdons  entre  abeilles  ;" — "but  likewise  those  wretches  who  mixing 
with  us  like  drones  among  bees." 

*  "  Comme  estant  un  de  la  compagnie  de  ceux  qui  vout  devant  pour 
faire  place  k  leur  Roy  ;" — "  as  being  one  of  the  company  of  those  who  go 
before  to  make  way  for  their  Kmg." 


EPISTLE  DEDICATORY.  XXXlil 

body  of  believers,  and  in  which,  with  rapid  progress,  he  may 
review  the  world.  Augustine,  too,  makes  an  apt  comparison 
of  the  Fom-  Evangelists  to  trumpets,  the  sound  of  which  fills 
every  region  of  the  world,  so  that  the  Church,  gathered  from 
the  East,  and  West,  and  South,  and  North,  flows  into  a  holy 
unity  of  faith.  So  much  the  more  intolerable  is  the  curiosity 
of  those  who,  not  satisfied  with  the  heavenly  heralds,  obtrude 
upon  us,  under  the  name  of  a  Gospel,  disgusting  tales,  which 
serve  no  other  purpose  than  to  pollute  the  purity  of  faith, 
and  to  expose  the  name  of  Christ  to  the  sneers  and  ridicule 
of  the  ungodly. 

With  regard  to  yourselves,  most  noble  Lords,  as  you  detest 
every  kind  of  leaven,  by  which  the  native  purity  of  the 
Gospel  is  corrupted,  and  show  that  you  have  nothing  more 
at  heart  than  to  defend  and  maintain  the  pure  doctrine,  as 
it  was  delivered  by  Christ,  I  feel  assured  that  this  production, 
which  opens  up  the  treasure  of  the  Gospel,  will  receive  your 
warmest  approbation,  and  trust  that  my  dedication  of  it  to 
you  will  be  accepted  as  a  mark  of  my  regard.  Farewell, 
most  illustrious  Lords.  May  Christ  always  direct  you  by 
his  Spirit,  support  you  by  his  power,  defend  you  by  his 
protection,  and  enrich  your  city  and  commonwealth  with  all 
abundance  of  blessings. 

Geneva,  1st  August^  m.d.lv. 


VOL.  L 


PEii^c:e)TOK 


THEOLOGIG:- 


THE  ARGUMENT 

ON  THE  GOSPEL  OF  JESUS  CHRIST, 

ACCORDING  TO  MATTHEW,  MARK,  AND  LUKE. 


In  order  to  read  with  profit  the  Evangelical  history,  it  is  of 
great  importance  to  understand  the  meaning  of  the  word 
Gospel}  We  shall  thus  be  enabled  to  ascertain  what 
design  those  heavenly  witnesses  had  in  writing,  and  to 
what  object  the  events  related  by  them  must  be  referred. 
That  their  histories  did  not  receive  this  name  from  others, 
but  were  so  denominated  by  the  Authors,  is  evident  from 
Mark,  who  expressly  says  (i.  1)  that  he  relates  the  beginning 
of  the  Gospel  of  Jesus  Christ,  There  is  one  passage  in  the 
writings  of  Paul,  from  which  above  all  others  a  clear  and 
certain  definition  of  the  word  Gospel  may  be  obtained,  where 
he  tells  us  that  it  was  promised  by  God  in  the  Scriptures, 
through  the  prophets,  concerning  his  Son  Jesus  Christ  our  Lord, 
who  was  made  of  the  seed  of  David  according  to  the  flesh,  and 
declared  to  be  the  Son  of  God  with  poicer,  according  to  the  Spirit 
of  sanctification,  by  the  resurrection  from  the  dead,  (Rom.  i.  2-4.) 

*  Evangelium  in  Latin,  Evangile  in  French,  and  Evangell  in  old  Eng- 
lish, are  derived,  with  little  alteration,  from  the  Greek  word  iva.y/e'htov, 
which  is  compounded  of  ty,  well^  and  oiyytKiot,^  a  message^  and  signifies 
glad  news.  The  English  word  Gospel  is  of  Saxon  derivation,  and  is 
determined  by  its  etymology  to  signify  God's  word;  but  must  have 
acquired,  at  a  very  early  period,  the  meaning  of  the  Greek  word  for 
which  it  has  been  adopted  as  a  translation.  In  the  margin  of  the  cele- 
brated Geneva  Testament,  printed  a.d.  1557,  Gospel  is  thus  defined : — 
''  This  worde  signifieth  good  tidinges,  and  is  taken  here  for  the  storie  which 
conteuaeth  the  ioyful  message  of  the  comming  of  the  Sonne  of  God." — Ed, 


■V, 


XXXVl  THE  ARGUMENT. 

i 

First,  this  passage  shows  that  the  Gospel  is  a  testimony  \ 

of  the  revealed  salvation,  which  had  been  formerly  promised  i 

to  the  Fathers  in  an  uninterrupted  succession  of  ages.     It  : 

points  out,  at  the  same  time,  a  distinction  between  the  pro-  i 
mises  which  kept  the  hope  of  the  people  in  suspense,  and  this 
joyful  message,  by  which  God  declares  that  he  has  accom- 
plished those  things  which  he  had  formerly  required  them  to 

expect.^     In  the  same  manner  he  states  a  little  afterwards,  .! 
that  in  the  Gospel  the  righteousness  of  God  is  openly  mani- 
fested, which  was  testified  by  the  Law  and  the  Prophets,  (Rom. 
iii.  21.)     The  same  apostle  calls  it,  in  another  passage,  an 

Embassy,  by  which  the  reconciliation  of  the  world  to  God,  j 

once  accomplished  by  the  death  of  Christ,  is  daily  offered  to  \ 

men,  (2  Cor.  v.  20.)  "j 

Secondly,  Paul  means  not  only  that  Christ  is  the  pledge  \ 

of  all  the  blessings  that  God  has  ever  promised,  but  that  we  ] 

have  in  him  a  full  and  complete  exhibition  of  them ;  as  he  \ 

elsewhere  declares  that  all  the  promises  of  God  in  him  are  yea,  \ 

and  in  him  amen,  (2  Cor.  i.  20.)     And,  indeed,  the  freely  | 

bestowed  adoption,  by  which  we  are  made  sons  of  God,  as  ! 

it  proceeds  from  the  good  pleasure  which  the  Father  had  \ 

from  eternity,  has  been  revealed  to  us  in  this  respect,  that  \ 

Christ  (who  alone  is  the  Son  of  God  by  nature)  has  clothed  j 

himself  with  our  flesh,  and  made  us  his  brethren.     That  satis-  | 

faction  by  which  sins  are  blotted  out,  so  that  we  are  no  ! 

longer  under  the  curse  and  the  sentence  of  death,  is  to  be  j 

found   nowhere   else   than   in   the    sacrifice    of   his    death.  ; 
Righteousness,    and   salvation,    and   perfect   happiness,   are 

founded  on  his  resurrection.  ! 

The  Gospel,  therefore,  is  a  public  exhibition  of  the  Son  of  i 

God  manifested  in  the  flesh,   (1  Tim.  iii.  16,)  to  deHver  a  i 

ruined  world,  and  to  restore  men  from  death  to  life.     It  is  : 

justly  called  a  good  ^nd  joyful  message,  for  it  contains  perfect  ; 

happiness.     Its  object  is  to  commence  the  reign  of  God,  and  i 

by  means  of  our  deliverance  from  the  corruption  of  the  flesh,  j 

and  of  our    renewal  by  the    Spirit,   to  conduct  us   to  the  j 

*  "  Ce  qu'il  avolt  auparavant  commande  a  tons  fideles  d'attendre  et  ; 

esperer  ;" — "  which  he  had  formerly  commanded  all  beUevers  to  expect  \ 
and  hope." 


THE  ARGUMENT.  XXXVU 

heavenly  glory.  For  this  reason  it  is  often  called  the  kingdom 
of  heaven,  and  the  restoration  to  a  blessed  life,  which  is 
brought  to  us  by  Christ,  is  sometimes  called  the  kingdom  of 
God:  as  when  Mark  says  that  Joseph  loaited  for  the  kingdom 
of  Godf  (xv.  43,)  he  undoubtedly  refers  to  the  coming  of  the 
Messiah. 

Hence  it  is  evident  that  the  word  Gospel  applies  properly 
to  the  New  Testament,  and  that  those  writers  are  charge- 
able with  a  want  of  precision,^  who  say  that  it  was  common 
to  all  ages,  and  who  suppose  that  the  Prophets,  equally  with 
the  Apostles,  were  ministers  of  the  Gospel.  Widely  different 
is  the  account  which  Christ  gives  us,  when  he  says,  that  the 
law  and  the  prophets  were  TILL  John,  and  that  since  that  time 
the  kingdom  of  God  began  to  he  preached,  (Luke  xvi.  16.) 
Mark,  too,  as  we  mentioned  a  little  ago,  declares  that  the 
preaching  of  John  was  the  beginning  of  the  Gospel,  (i.  1.) 
Again,  the  four  histories,  which  relate  how  Christ  discharged 
the  office  of  Mediator,  have  with  great  propriety  received  this 
designation.  As  the  birth,  death,  and  resurrection  of  Christ 
contain  the  whole  of  our  salvation,  and  are  therefore  the 
peculiar  subject  of  the  Gospel,  the  name  of  Evangelists  is  justly 
and  suitably  applied  to  those  who  place  before  our  eyes 
Christ  who  has  been  sent  by  the  Father,  that  our  faith  may 
acknowledge  him  to  be  the  Author  of  a  blessed  life. 

The  power  and  results  of  his  coming  are  still  more  fully 
expressed  in  other  books  of  the  New  Testament.  And  even 
in  this  respect  John  differs  widely  from  the  other  three 
Evangelists :  for  he  is  almost  wholly  occupied  in  explaining 
the  power  of  Christ,  and  the  advantages  which  we  derive 
from  him ;  while  they  insist  mere  fully  on  one  point,  that 
our  Christ  is  that  Son  of  God  who  had  been  promised  to  be 
the  Eedeemer  of  the  world.  They  interweave,  no  doubt, 
the  doctrine  which  relates  to  the  office  of  Christ,  and  inform 
us  what  is  the  nature  of  his  grace,  and  for  what  purpose  he 
has  been  given  to  us ;  but  they  are  principally  employed,  as 
I  have  said,  in  showing  that  in  the  person  of  Jesus  Christ 


^  "  Que  c'est  aucunement  confondre  les  termes ;" — "  that  it  is  in  a 
manner  a  confounding  of  words." 


XXXviii  THE  ARGUMENT. 

has  been  fulfilled  what  God  had  promised  from  the  begin- 
ning.i  They  had  no  intention  or  design  to  abolish  by  their 
writings  the  law  and  the  prophets ;  as  some  fanatics  dream 
that  the  Old  Testament  is  superfluous,  now  that  the  truth 
of  heavenly  wisdom  has  been  revealed  to  us  by  Christ  and 
his  Apostles.  On  the  contrary,  they  point  with  the  finger 
to  Christ,  and  admonish  us  to  seek  from  him  whatever  is 
ascribed  to  him  by  the  law  and  the  prophets.  The  full  profit 
and  advantage,  therefore,  to  be  derived  from  the  reading  of 
the  Gospel  will  only  be  obtained  when  we  learn  to  connect 
it  with  the  ancient  promises. 

With  regard  to  the  three  writers  of  the  Evangelical 
history,  whom  I  undertake  to  expoimd,  Matthew  is  suffi- 
ciently known.  Mark  is  generally  supposed  to  have  been 
the  private  friend  and  disciple  of  Peter.  It  is  even  believed 
that  he  wrote  the  Gospel,  as  it  was  dictated  to  him  by 
Peter,  and  thus  merely  performed  the  office  of  an  amanu- 
ensis or  clerk.^  But  on  this  subject  we  need  not  give  our- 
selves much  trouble,  for  it  is  of  little  importance  to  us,  pro- 
vided only  we  believe  that  he  is  a  properly  qualified  and 
divinely  appointed  witness,  who  committed  nothing  to  writ- 
ing, but  as  the  Holy  Spirit  directed  him  and  guided  his  pen. 
There  is  no  ground  whatever  for  the  statement  of  Jerome, 
that  his  Gospel  is  an  abridgment  of  the  Gospel  by  Matthew. 
He  does  not  everywhere  adhere  to  the  order  which  Matthew 
observed,  and  from  the  very  commencement  handles  the 
subjects  in  a  different  manner.  Some  things,  too,  are 
related  by  him  which  the  other  had  omitted,  and  his  narra- 
tive of  the  same  event  is  sometimes  more  detailed.  It  is 
more  probable,  in  my  opinion — and  the  nature  of  the  case 
warrants  the  conjecture — that  he  had  not  seen  Matthew's 
book  when  he  wrote  his  own;  so  far  is  he  from  having 
expressly  intended  to  make  an  abridgment. 

1  have  the  same  observation  to  make  respecting  Luke : 
for  we  wiU  not  say  that  the  diversity  which  we  perceive  in 

\  "  Des  le  commencement  du  monde;" — "from  the  beginning  of  the 
world." 

2  "En  sorte  qu'il  ait  seulement  este  escrivain  sous  luy;" — "so  that 
he  was  only  a  writer  under  him." 


THE  ARGUMENT.  XXXIX 

the  three  Evangelists  was  the  object  of  express  arrange- 
ment, but  as  they  intended  to  give  an  honest  narrative  of 
what  they  knew  to  be  certain  and  undoubted,  each  followed 
that  method  which  he  reckoned  best.  Now  as  this  did  not  \ 
happen  by  chance,  but  by  the  direction  of  Divine  Provi- 
dence, so  under  this  diversity  in  the  manner  of  writing  the 
Holy  Spirit  suggested  to  them  an  astonishing  harmony, 
which  would  almost  be  sufficient  of  itself  to  secure  credit  to 
them,  if  there  were  not  other  and  stronger  evidences  to 
support  their  authority. 

Luke  asserts  plainly  enough  that  he  is  the  person  who 
attended  Paul.  But  it  is  a  childish  statement  which  Euse- 
bius  makes,  that  Paul  is  the  Author  of  the  Gospel  which 
bears  the  name  of  Luke,  because  in  one  passage  he  mentions 
his  Gospel,^  (2  Tim.  ii.  8.)  As  if  what  follows  did  not  make 
it  clear  that  Paul  is  speaking  of  his  whole  preaching,  and 
not  of  a  single  book  :  for  he  adds,  for  which  I  suffer  trouble^ 
even  to  bonds,  (2  Tim.  ii.  9.)  Now,  it  is  certain  that  he  was 
not  held  guilty^  of  having  written  a  book,  but  of  having 
administered  and  preached  with  the  living  voice  the  doctrine 
of  Christ.  Eusebius,  whose  industry  was  great,  discovers 
here  a  singular  want  of  judgment  in  collecting  without  dis- 
crimination such  gross  absurdities.  On  this  head  I  have 
thought  it  necessary  to  warn  my  readers,  that  they  may 
not  be  shocked  at  fooleries  of  the  same  description  which 
occur  in  every  part  of  his  history. 

Of  that  method  of  interpretation  which  I  have  chosen  to 
adopt,  and  which  it  may  be  many  persons,  at  first  sight, 
will  not  approve,  it  will  be  proper  to  give  some  account  for 
the  satisfaction  of  pious  and  candid  readers.  First,  it  is  be- 
yond all  dispute,  that  it  is  impossible  to  expound,  in  a 
proper  and  successful  manner,  any  one  of  the  Evangelists, 
without  comparing  him  with  the  other  two;  and,  accord- 
ingly, faithful  and  learned  commentators  spend  a  very  great 

*  "  Se  fondant  sur  une  passage  ou  il  fait  mention  de  son  Evangile ;" — 
"founding  on  a  passage  in  which  he  makes  mention  of  his  Gospel," 
(according  to  my  gospel!) 

_    ^  ^'11  n'avoit  este  accus^  et  emprisonne  ;" — "  he  was  not  accused  and 
imprisoned." 


Xl  THE  ARGUMENT. 

portion  of  their  labour  on  reconciling  the  narratives  of  the 
three  Evangelists.  But  as  it  frequently  happens  that  persons 
of  ordinary  abilities  find  the  comparison  to  be  no  easy  matter, 
when  it  is  necessary  to  pass  at  every  turn  from  the  one  to 
the  other,  I  thought  that  it  might  prove  to  be  a  seasonable 
and  useful  abridgment  of  their  labour,  if  I  were  to  arrange 
the  three  histories  in  one  unbroken  chain,  or  in  a  single 
picture,  in  which  the  reader  may  perceive  at  a  glance  the 
resemblance  or  diversity  that  exists.  In  this  way  I  shall 
leave  out  nothing  that  has  been  written  by  any  of  the  three 
Evangelists  ;  and  whatever  may  be  found  in  more  than  one 
of  them  will  be  collected  into  one  place. 

Whether  or  not  I  have  succeeded  to  my  expectation,  the 
reader  must  decide  by  his  own  experience.  So  far  from 
claiming  the  praise  of  having  brought  out  something  new,  I 
readily  acknowledge,  as  becomes  an  honest  man,  that  I 
have  adopted  this  method  in  imitation  of  others.  Bucer,  a 
man  of  revered  memory,  and  an  eminent  teacher  of  the 
Church  of  God,  who  above  all  others  appears  to  me  to  have 
laboured  successfully  in  this  field,  has  been  especially  my 
model.  As  he  availed  himself  of  the  labours  of  the  ancients 
who  had  travelled  this  road  before  him,  so  my  toils  have 
been  not  a  Httle  alleviated  by  his  industry  and  application. 
Where  I  use  the  liberty  of  differing  from  him,  (which  I  have 
freely  done,  whenever  it  was  necessary,)  Bucer  himself,  if 
he  were  still  an  inhabitant  of  the  earth,  would  not  be  dis- 
pleased. 


COMMENTARY 


ON  A 


HARMONY  OF  THE  EVAIGELISTS, 
MATTHEW,  MAEK,  AND  LUKE 


VOL.  I. 


COMMENTARY 


ON  A 


HARMONY  OF  THE  EVANGELISTS. 


Luke. 

I.  1.  Forasmuch  as  many  have  undertaken  to  compose  a  narrative  of 
those  things  which  are  most  surely  beUeved  among  us,  2.  Even  as  they 
delivered  them  unto  us,  who  from  the  beginning  were  eye-witnesses  and 
ministers  of  the  Word ;  3.  It  seemed  good  to  me  also,  having  carefully 
examined  all  things  from  the  beginning,  to  write  to  thee  in  detail,  most 
excellent  Theophilus,  4.  That  thou  mayest  acknowledge  the  certainty 
of  those  things  whereof  thou  hast  been  instructed. 

Luke  is  the  only  Evangelist  who  makes  a  preface  to  his 
Gospel,  for  the  purpose  of  explaining  briefly  the  motive 
which  induced  him  to  write.  By  addressing  a  single  indi- 
vidual he  may  appear  to  have  acted  foolishly,  instead  of 
sounding  the  trumpet  aloud,  as  was  his  duty,  and  inviting 
all  men  to  believe.  It  appears,  therefore,  to  be  unsuitable 
that  the  doctrine  which  does  not  peculiarly  belong  to  one 
person  or  to  another,  but  is  common  to  all,  should  be 
privately  sent  to  his  friend  Theophilus.  Hence  some  have 
been  led  to  think  that  Theophilus  is  an  appellative  noun, 
and  is  applied  to  all  godly  persons  on  account  of  their 
love  of  God;  but  the  epithet  which  is  joined  to  it  is  incon- 
sistent with  that  opinion.  Nor  is  there  any  reason  for 
dreading  the  absurdity  which  drove  them  to  adopt  such  an 
expedient.     For  it  is   not  less  true   that  Paul's   doctrine 


4  COMMENTARY  ON  A 

belongs  to  all,  though  some  of  his  Epistles  were  addressed 
to  certain  cities,  and  others  to  certain  men.  Nay,  we  must 
acknowledge,  if  we  take  into  account  the  state  of  those 
times,  that  Luke  adopted  a  conscientious  and  prudent 
course.  There  were  tyrants  on  every  hand  who,  by  terror 
and  alarm,  were  prepared  to  obstruct  the  progress  of  sound 
doctrine.  This  gave  occasion  to  Satan  and  his  ministers 
for  spreading  abroad  the  clouds  of  error,  by  which  the  pure 
light  would  be  obscured.  Now,  as  the  great  body  of  men 
cared  little  about  maintaining  the  purity  of  the  Gospel,  and 
few  considered  attentively  the  inventions  of  Satan  or  the 
amount  of  danger  that  lurked  under  such  disguises,  every 
one  who  excelled  others  by  uncommon  faith,  or  by  extra- 
ordinary gifts  of  the  Spirit,  was  the  more  strongly  bound  to 
do  his  utmost,  by  care  and  industry,  for  preserving  the 
doctrine  of  godliness  pure  and  uncontaminated  from  every 
corruption.  Such  persons  were  chosen  by  God  to  be  the 
sacred  keepers  of  the  law,  by  whom  the  heavenly  doctrine 
committed  to  them  should  be  honestly  handed  down  to 
posterity.  With  this  view,  therefore,  Luke  dedicates  his 
Gospel  to  Theophilus,  that  he  might  undertake  the  faithful 
preservation  of  it ;  and  the  same  duty  Paul  enjoins  and 
recommends  to  Timothy,  (2  Tim.  i.  14 ;  iii.  14.) 

1.  Forasmuch  as  many.  He  assigns  a  reason  for  writing 
which,  one  would  think,  ought  rather  to  have  dissuaded  him 
from  writing.  To  compose  a  history,  which  had  already 
employed  many  authors,  was  unnecessary  labour,  at  least  if 
they  had  faithfully  discharged  their  duty.  But  no  accusa- 
tion of  impostm-e,  or  carelessness,  or  any  other  fault,  is  in 
the  slightest  degree  insinuated.  It  looks,  therefore,  as  if 
he  were  expressing  a  resolution  to  do  what  had  been  al- 
ready done.  I  reply,  though  he  deals  gently  with  those 
who  had  written  before  him,  he  does  not  altogether  approve 
of  their  labours.  He  does  not  expressly  say  that  they  had 
written  on  matters  with  which  they  were  imperfectly  ac- 
quainted, but  by  laying  claim  to  certainty  as  to  the  facts, 
he  modestly  denies  their  title  to  full  and  unshaken  confi- 
dence.   It  may  be  objected  that,  if  they  made  false  state- 


1 


HARMONY  OF  THE  EVANGELISTS.  0 

ments,  they  ought  rather  to  have  been  severely  censured. 
I  reply  again,  they  may  not  have  been  deeply  in  fault ;  they 
may  have  erred  more  from  want  of  consideration  than  from 
malice ;  and,  consequently,  there  would  be  no  necessity  for 
greater  fierceness  of  attack.  And  certainly  there  is  reason 
to  believe  that  these  were  little  more  than  historical  sketches 
which,  though  comparatively  harmless  at  the  time,  would 
afterwards,  if  they  had  not  been  promptly  counteracted, 
have  done  serious  injury  to  the  faith.  But  it  is  worthy  of 
remark  that,  in  applying  this  remedy  through  Luke  to  un- 
necessary writings,  God  had  a  wonderful  design  in  view  of 
obtaining,  by  universal  consent,  the  rejection  of  others,  and 
thus  securing  undivided  credit  to  those  which  reflect  brightly 
his  adorable  majesty.  There  is  the  less  excuse  for  those 
silly  people,  by  whom  disgusting  stories,  under  the  name  of 
Nicodemus,  or  some  other  person,  are,  at  the  present  day, 
palmed  upon  the  world. 

Are  most  surely  believed  among  us.  The  participle  "rrs^X^j- 
^o(po^ri/Msva,  which  Luke  employs,  denotes  things  fully  ascer- 
tained, and  which  do  not  admit  of  doubt.  The  old  trans- 
lator has  repeatedly  fallen  into  mistakes  about  this  word, 
and  through  that  ignorance  has  given  us  a  corrupted  sense 
of  some  very  beautiful  passages.  One  of  these  occurs  in 
the  writings  of  Paul,  where  he  enjoins  everg  man  to  be 
fullf/  persuaded  in  his  own  mind,  (Rom.  xiv.  5,)  that  con- 
science may  not  hesitate  and  waver,  tossed  to  and  fro  (Eph. 
iv.  14)  by  doubtful  opinions.  Hence,  too,  is  derived  the 
word  ^\Yi^o(po^ia,  which  he  erroneously  renders  fulness,  while 
it  denotes  that  strong  conviction  springing  from  faith,  in 
which  godly  minds  safely  rest.  There  is  still,  as  I  have 
said,  an  implied  contrast ;  for,  by  claiming  for  himself  the 
authority  of  a  faithful  witness,  he  destroys  the  credit  of 
others  who  give  contrary  statements. 

Among  us^  has  the  same  meaning  as  with  us.^  He  ap- 
pears to  make  faith  rest  on  a  weak  foundation,  its  relation 
to  men,  while  it  ought  to  rest  on  the  Word  of  God  only ; 
and  certainly  the  full  assurance  {^Xr\^o(po^ia)  of  faith  is  as- 
cribed to  the  seahng  of  the  Spirit,  (1  Thess.  i.  5 ;  Heb.  x. 
1  Inter  nos.  *  Apud  nos. 


6  COMMENTARY  ON  A 

22.)  I  reply,  if  the  Word  of  God  does  not  hold  the  first 
rank,  faith  will  not  be  satisfied  with  any  human  testimonies, 
but,  where  the  inward  confirmation  of  the  Spirit  has  already 
taken  place,  it  allows  them  some  weight  in  the  historical 
knowledge  of  facts.  By  historical  knowledge  I  mean  that 
knowledge  which  we  obtain  respecting  events,  either  by 
our  own  observation  or  by  the  statement  of  others.  For, 
with  respect  to  the  visible  works  of  God,  it  is  equally  proper 
to  listen  to  eye-icitnesses  as  to  rely  on  experience.  Besides, 
those  whom  Luke  follows  were  not  private  authors,  but 
were  also  ministers  of  the  Word.  By  this  commendation  he 
exalts  them  above  the  rank  of  human  authority ;  for  he  in- 
timates that  the  persons  from  whom  he  received  his  in- 
formation had  been  divinely  authorized  to  preach  the  Gos- 
pel. Hence,  too,  that  security  which  he  shortly  afterwards 
mentions,  and  which,  if  it  does  not  rest  upon  God,  may 
soon  be  disturbed.  There  is  great  weight  in  his  denominat- 
ing those  from  whom  he  received  his  Gospel  ministers  of  the 
Word ;  for  on  that  ground  believers  conclude  that  the  wit- 
nesses are  beyond  all  exception,  as  the  Lawyers  express  it, 
and  cannot  lawfully  be  set  aside. 

Erasmus,  who  has  borrowed  from  YirglP  a  phrase  used 
in  his  version,  did  not  sufficiently  consider  the  estimation 
and  weight  due  to  a  Divine  calling.  Luke  does  not  talk 
in  a  profane  style,  but  enjoins  us  in  the  person  of  his  friend 
Theophilus  to  keep  in  view  the  command  of  Christ,  and  to 
hear  with  reverence  the  Son  of  God  speaking  through  his 
Apostles.  It  is  a  great  matter  that  he  affirms  them  to  have 
been  eye-ivitnesses,  but,  by  calling  them  ministers,  he  takes 
them  out  of  the  common  order  of  men,  that  our  faith  may 
have  its  support  in  heaven  and  not  in  earth.  In  short,  Luke's 
meaning  is  this  :  "  that,  since  thou  now  hast  those  things 
committed  faithfully  to  writing  which  thou  hadst  formerly 
learned  by  oral  statements,  thou  mayest  place  a  stronger 
reliance  on  the  received  doctrine."  It  is  thus  evident  that 
God  has  employed  every  method  to  prevent  our  faith  from 
being  suspended  on  the  doubtful  and  shifting  opinions  of 
men.  There  is  the  less  room  for  excusing  the  ingratitude 
*  Quorum  pars  magna  ful. — Virg.  JEn. 


HARMONY  OF  THE  EVANGELISTS.  7 

of  the  world,  which,  as  if  it  openly  preferred  the  uncertainty- 
arising  out  of  vague  and  unfounded  reports,  turns  from  so 
great  a  Divine  favour  with  loathing.  But  let  us  attend  to 
the  remarkable  distinction  which  our  Lord  has  laid  down, 
that  foolish  credulity  may  not  insinuate  itself  under  the 
name  of  faith.  Meanwhile,  let  us  allow  the  world  to  be 
allured,  as  it  deserves,  by  the  deceitful  baits  of  foolish  curi- 
osity, and  even  to  surrender  itself  wiUingly  to  the  delusions 
of  Satan. 

3.  Having  carefully  examined  all  things.  The  old  trans- 
lator has  it,  having  followed  out  all  things  ;^  and  the  Greek 
verb  'Ta^axoXouhTv  is  taken  metaphorically  from  those  who 
tread  in  the  footsteps  of  others,  that  nothing  may  escape 
them.  So  that  Luke  intended  to  express  his  close  and 
laborious  investigation,  just  as  Demosthenes  employs  the 
same  word,  when,  in  examining  an  embassy  against  which 
he  brings  an  accusation,  he  boasts  of  his  diligence  to  have 
been  such,  that  he  perceived  every  thing  that  had  been  done 
as  well  as  if  he  had  been  a  spectator. 

Luke. 

I.  5.  In  the  days  of  Herod,  king  of  Judea,  there  was  a  certain  priest 
named  Zacharias,  of  the  course  of  Abia  ;  and  his  wife  was  of  the  daugh- 
ters of  Aaron,  and  her  name  was  EHsabeth.  6.  And  they  were  both 
righteous  before  God,  walldng  in  all  the  commandments  and  ordinances  of 
the  Lord  blameless.  7.  And  they  had  no  child,  because  Elisabeth  was 
barren,  and  they  were  now  both  at  an  advanced  age.  8.  And  it  happen- 
ed, while  he  was  discharging  the  priest's  office  in  the  order  of  his  course 
before  God,  9.  According  to  the  custom  of  the  priest's  office,  it  fell  to  him 
by  lot  to  burn  incense  when  he  went  into  the  temple  of  the  Lord. 
10.  And  the  whole  multitude  of  the  people  were  praying  without  at  the 
time  of  incense.  11.  And  an  angel  of  the  Lord  appeared  to  him,  standing 
at  the  right  hand  of  the  altar  on  which  the  incense  was  burning.  12.  And 
Zacharias  was  troubled  when  he  saw  him,  and  fear  fell  upon  him.  13.  But 
the  angel  said  to  him.  Fear  not,  Zacharias,  for  thy  prayer  is  heard  :  and 
thy  wife  EHsabeth  shall  bear  thee  a  son,  and  thou  shalt  call  his  name  John. 

Luke  very  properly  begins  his  Gospel  with  John  the  Bap- 
tist, just  as  a  person  who  was  going  to  speak  about  the  day- 
light would  commence  with  the  dawn.  For,  like  the  dawn, 
he  went  before  the  Sun  of  Righteousness,  which  was  shortly 

1  Omnia  assequuto. 


8  COMMENTAEY  ON  A 

to  arise.  Others  also  mention  him,  but  they  bring  him  for- 
ward  as  abeady  discharging  his  office.  Luke  secures  our 
respect  for  him,  while  he  is  yet  unborn,  by  announcing  the 
miracles  of  divine  power  which  took  place  at  the  earliest 
period  of  his  existence,  and  by  showing  that  he  had  a  com- 
mission from  heaven  to  be  a  prophet,  ere  it  was  possible  for 
men  to  know  what  would  be  his  character.  His  object  was 
that  John  might  afterwards  be  heard  with  more  profound 
veneration,  when  he  should  come  forth  invested  with  a  pub- 
lic office  to  exhibit  the  glory  of  Christ. 

5.  In  the  days  of  Herod.  This  was  the  son  of  Antipater, 
whom  his  father  elevated  to  the  throne,  and  laboured  with 
such  assiduity  and  toil  to  advance,  that  he  was  afterwards 
sumamed  Herod  the  Great.  Some  think  that  he  is  here 
mentioned  by  Luke,  because  he  was  their  first  foreign  king ; 
and  that  this  was  a  suitable  time  for  their  deliverance,  be- 
cause the  sceptre  had  passed  into  a  different  nation.  But 
they  who  speak  in  this  manner  do  not  correctly  understand 
Jacob's  prophecy,  (Gen.  xlix.  10,)  in  which  the  advent  of 
the  Messiah  is  promised  not  merely  after  the  royal  authority 
had  been  taken  from  the  Jews,  but  after  it  had  been  removed 
from  the  tribe  of  Judah.  The  holy  patriarch  did  not  even 
intimate  that  the  tribe  of  Judah  would  be  stripped  of  its 
supremacy,  but  that  the  government  of  the  people  would 
steadily  remain  in  it  until  Christ,  in  whose  person  its  per- 
manency would  at  length  be  secured.  When  the  Maccabees 
flourished,  the  tribe  of  Judah  was  reduced  nearly  to  a  pri- 
vate rank ;  and  shortly  afterwards,  John,  the  latest  leader  of 
that  race,  was  slain.  But  even  at  that  time,  its  power  was 
not  completely  annihilated  ;  for  there  still  remained  the  San- 
hedrim, or  Council  selected  out  of  the  family  and  descend- 
ants of  David,  which  possessed  great  authority,  and  lasted 
till  the  time  of  Herod,  who,  by  a  shocking  slaughter  of  the 
judges,  revenged  the  punishment  formerly  inflicted  on  him- 
self, when  he  was  condemned  for  murder,  and  forced  to  un- 
dergo voluntary  exile,  in  order  to  escape  capital  punishment. 

It  was  not,  therefore,  because  he  was  of  foreign  extraction, 
that   the   reign  of  Herod  broke   tJte  sceptre  of  the  tribe  of 


HARMONY  OF  THE  EVANGELISTS.  9 

Judahy  (Gen.  xlix.  10  ;)  but  because  whatever  relics  of  supe- 
rior rank  still  lingered  in  that  tribe  were  entirely  carried  off 
by  his  robbery.  That  its  royal  dignity  had  crumbled  down 
long  before,  and  that  by  slow  degrees  its  supremacy  had 
nearly  given  way,  does  not  imply  such  a  discontinuance  as  to 
be  at  variance  with  Jacob's  prophecy.  For  God  had  pro- 
mised two  things  seemingly  opposite ;  that  the  throne  of  Da- 
vid  would  be  eternal,  (Ps.  Ixxxix.  29,  36,)  and  that,  after  it 
had  been  destroyed,  he  would  raise  up  its  ruins,  (Amos  ix. 
11 ;)  that  the  sway  of  his  kingly  power  would  be  eternal, 
and  yet  that  there  should  come  forth  a  rod  out  of  the  stem  of 
Jesse,  (Isaiah  xi.  1.)  Both  must  be  fulfilled.  That  supre- 
macy, therefore,  which  God  had  bestowed  on  the  tribe  of 
Judah,  was  suffered  by  him  to  be  broken  doAvn  for  a  time, 
that  the  attention  of  the  people  might  be  more  strongly 
directed  to  the  expectation  of  Christ's  reign.  But  when  the 
destruction  of  the  Sanhedrim  appeared  to  have  cut  oif  the 
hope  of  believers,  suddenly  the  Lord  shone  forth.  Now,  it 
belongs  to  the  arrangement  of  history  to  mark  the  date  of 
the  transaction ;  but  for  no  light  reason  did  the  Avord  king 
mark,  at  the  same  time,  the  wretchedness  of  that  period,  in 
order  to  remind  the  Jews,  that  their  eyes  ought  now  to  be 
turned  to  the  Messiah,  if  they  would  sincerely  keep  the 
covenant  of  God. 

Zacharias,  of  the  course  of  Ahia.  We  learn  from  sacred 
history,  (1  Chron.  xxiv.  3,  31,)  that  the  families  of  the  priests 
were  arranged  by  David  in  certain  classes.  In  this  matter 
David  attempted  nothing  contrary  to  what  the  law  enjoined. 
God  had  bestowed  the  priesthood  on  Aaron  and  his  sons, 
(Ex.  xxviii.  1.)  The  other  Levites  were  set  apart  to  inferior 
offices,  (Num.  iii.  9.)  David  made  no  change  in  this  re- 
spect ;  but  his  object  was,  partly  to  secure  that  nothing 
should  be  done  in  tumult  and  disorder,  partly  to  oppose  am- 
bition, and  at  the  same  time  to  provide  that  it  should  not  be 
in  the  power  of  a  few  persons,  by  taking  the  whole  service 
into  their  own  hands,  to  leave  the  greater  number  unem- 
ployed at  home.  Now  in  that  arrangement,  Ahijah,  son  of 
Eleazar,  held  the  eighth  rank,  (1  Chron.  xxiv.  10.)  Zacha- 
rias,  therefore,  belonged  to  the  priestly  family,  and  to  the 


10  COMMENTARY  ON  A 

posterity  of  Eleazar,  wlio  had  succeeded  his  father  in  the 
high  priest's  office,  (Num.  xx.  28.)  In  what  manner  Elisa- 
beth, who  was  of  the  daughters  of  Aaron,  could  be  Mary's 
cousiny  (v.  36,)  I  will  explain  in  the  proper  place.  It  is  cer- 
tainly by  way  of  respect  that  Luke  mentions  the  genealogy 
of  Elisabeth ;  for  Zacharias  was  permitted  by  the  law  to 
take  to  wife  a  daughter  of  any  private  Levite.  From  the 
equal  marriage,  therefore,  it  is  evident  that  he  was  a  man 
respected  among  his  own  rank. 

6.  And  they  were  both  righteous  before  God.  He  awards  to 
them  a  noble  testimony,  not  only  that  among  men  they 
spent  holy  and  upright  lives,  but  also  that  they  were  right- 
eous before  God.  This  righteousness  Luke  defines  briefly  by 
saying  that  they  walked  in  all  the  commandments  of  God, 
Both  ought  to  be  carefully  observed ;  for,  although  praise  is 
bestowed  on  Zacharias  and  Elisabeth  for  the  purpose  of 
showing  us  that  the  lamp,  whose  light  went  before  the  Son 
of  God,  was  taken  not  from  an  obscure  house,  but  from  an 
illustrious  sanctuary,  yet  their  example  exhibits  to  us,  at  the 
same  time,  the  rule  of  a  devout  and  righteous  life.  In  order- 
ing our  life,  (Ps.  xxxvii.  23,)  therefore,  our  first  study  ought 
to  be  to  approve  ourselves  to  God ;  and  we  know  that  what 
he  chiefly  requires  is  a  sincere  heart  and  a  pure  conscience. 
Whoever  neglects  uprightness  of  heart,  and  regulates  his 
outward  life  only  by  obedience  to  the  law,  neglects  this  order. 
For  it  ought  to  be  remembered  that  the  heart,  and  not  the 
outward  mask  of  works,  is  chiefly  regarded  by  God,  to  whom 
we  are  commanded  to  look.  Obedience  occupies  the  second 
rank ;  that  is,  no  man  must  frame  for  himself,  at  his  own 
pleasure,  a  new  form  of  righteousness  unsupported  by  the 
Word  of  God,  but  we  must  allow  ourselves  to  be  governed 
by  divine  authority.  Nor  ought  we  to  neglect  this  defini- 
tion, that  they  are  righteous  who  regulate  their  life  by  the 
commandments  of  the  law;  which  intimates  that,  to  the  eye 
of  God,  all  acts  of  worship  are  counterfeit,  and  the  course  of 
human  life  false  and  unsettled,  so  far  as  they  depart  from 
his  law. 

Commandments  and  ordinances  differ  thus.    The  latter  term 


HARMONY  OF  THE  EVANGELISTS.  11 

relates  strictly  to  exercises  of  piety  and  of  divine  worship  ; 
the  latter  is  more  general,  and  extends  both  to  the  worship 
of  God  and  to  the  duties  of  charity.  For  the  Hebrew  word 
Q'^pHj  which  signifies  statutes  or  decrees,  is  rendered  by  the 
Greek  translator  ^/xa/w/-£-ara,  ordinances  ;  and  in  Scripture 
lD\'!5n  usually  denotes  those  services  which  the  people  were 
accustomed  to  perform  in  the  worship  of  God  and  in  the 
profession  of  their  faith.  Now,  though  hypocrites,  in  that 
respect,  are  very  careful  and  exact,  they  do  not  at  all  re- 
semble Zacharias  and  Elisabeth.  For  the  sincere  worship- 
pers of  God,  such  as  these  two  were,  do  not  lay  hold  on 
naked  and  empty  ceremonies,  but,  eagerly  bent  on  the  truth, 
they  observe  them  in  a  spiritual  manner.  Unholy  and  hypo- 
critical persons,  though  they  bestow  assiduous  toil  on  out- 
ward ceremonies,  are  yet  far  from  observing  them  as  they 
are  enjoined  by  the  Lord,  and,  consequently,  do  but  lose 
their  labour.  In  short,  under  these  two  words  Luke  em- 
braces the  whole  law. 

But  if,  in  keeping  the  law,  Zacharias  and  Elisabeth  were 
blameless,  they  had  no  need  of  the  grace  of  Christ ;  for  a 
full  observance  of  the  law  brings  life,  and,  where  there  is  no 
transgression  of  it,  there  is  no  remaining  guilt.  I  reply, 
those  magnificent  commendations,  which  are  bestowed  on  the 
servants  of  God,  must  be  taken  wath  some  exception.  For 
we  ought  to  consider  in  what  manner  God  deals  with  them. 
It  is  according  to  the  covenant  which  he  has  made  with 
them,  the  first  clause  of  Avhich  is  a  free  reconciliation  and 
daily  pardon,  by  which  he  forgives  their  sins.  They  are 
accounted  righteous  and  blameless,  because  their  whole  life 
testifies  that  they  are  devoted  to  righteousness,  that  the  fear 
of  God  dwells  in  them,  so  long  as  they  give  a  holy  example. 
But  as  their  pious  endeavours  fall  very  far  short  of  perfec- 
tion, they  cannot  please  God  without  obtaining  pardon.  The 
righteousness  wliich  is  commended  in  them  depends  on  the 
gracious  forbearance  of  God,  who  does  not  reckon  to  them 
their  remaining  unrighteousness.  In  this  manner  we  must 
explain  whatever  expressions  are  applied  in  Scripture  to  the 
righteousness  of  men,  so  as  not  to  overturn  the  forgiveness 
of  sins,  on  which  it  rests  as  a  house  does  on  its  foundation. 


12  COMMENTARY  ON  A 

Those  who  explain  it  to  mean  that  Zacharias  and  Elisabeth 
were  righteous  by  faith,  simply  because  they  freely  obtained 
the  favour  of  God  through  the  Mediator,  torture  and  mis- 
apply the  words  of  Luke.  With  respect  to  the  subject 
itself,  they  state  a  part  of  the  truth,  but  not  the  whole.  I  do 
own  that  the  righteousness  which  is  ascribed  to  them  ought 
to  be  regarded  as  obtained,  not  by  the  merit  of  works,  but 
by  the  grace  of  Christ ;  and  yet,  because  the  Lord  has  not 
imputed  to  them  their  sins,  he  has  been  pleased  to  bestow  on 
their  holy,  though  imperfect  life,  the  appellation  of  righteous- 
ness. The  folly  of  the  Papists  is  easily  refuted.  With  the 
righteousness  of  faith  they  contrast  this  righteousness,  which 
is  ascribed  to  Zacharias,  which  certainly  springs  from  the 
former,  and,  therefore,  must  be  subject,  inferior,  and,  to  use 
a  common  expression,  subordinate  to  it,  so  that  there  is  no 
collision  between  them.  The  false  colouring,  too,  which 
they  give  to  a  single  word  is  pitiful.  Ordinances,  they  tell 
us,  are  called  commandments  of  the  law,  and,  therefore,  they 
justify  us.  As  if  we  asserted  that  true  righteousness  is  not 
laid  down  in  the  law,  or  complained  that  its  instruction  is  in 
fault  for  not  justifying  us,  and  not  rather  that  it  is  weak 
through  our  flesh,  (Rom.  viii.  3.)  In  the  commandments  of 
God,  as  we  have  a  hundred  times  acknowledged,  life  is  con- 
tained, (Lev.  xviii.  5  ;  Mat.  xix.  17  ;)  but  this  will  be  of  no 
avail  to  men,  who  by  nature  were  altogether  opposed  to  the 
law,  and,  now  that  they  are  regenerated  by  the  Spirit  of 
God,  are  still  very  far  fr'om  observing  it  in  a  perfect  manner. 

7.  And  they  had  no  child.  By  an  extraordinary  purpose 
of  God  it  was  appointed  that  John  should  be  bom  out  of  the 
common  and  ordinary  course  of  nature.  The  same  thing 
happened  with  Isaac,  (Gen.  xvii.  17  ;  Gen.  xxi.  1-3,)  in 
whom  God  had  determined  to  give  an  uncommon  and  re- 
markable demonstration  of  his  favour.  Elisabeth  had  been 
barren  in  the  prime  of  life,  and  now  she  is  in  old  age,  which 
of  itself  shuts  up  the  womb.  By  two  hinderances,  therefore, 
the  Lord  gives  a  twofold,  surprising  exhibition  of  his  power, 
in  order  to  testify,  by  stretching  out  his  hand,  as  it  were, 
from  heaven,  that  the  Prophet  was  sent  by  himself,  (Mai.  iii.  1 ; 


HARMONY  OF  THE  EVANGELISTS.  13 

John  i.  6.)  He  is  indeed  a  mortal  man,  born  of  earthly- 
parents  ;  but  a  supernatural  method,  so  to  speak,  recom- 
mends him  strongly  as  if  he  had  fallen  from  heaven. 

9.  According  to  the  custom  of  the  priests  office.  The  law 
enjoined  that  incense  should  be  offered  twice  every  day,  that 
is,  every  morning  and  at  even,  (Ex.  xxx.  7,  8.)  The  order  of 
courses  among  the  priests  had  been  appointed  by  David,  as 
we  have  already  explained ;  and,  consequently,  what  is  here 
stated  as  to  incense  was  expressly  enjoined  by  the  law  of 
God.  The  other  matters  had  been  arranged  by  David, 
(1  Chron.  xxiv.  3,)  that  each  family  might  have  its  own  turn, 
though  David  ordained  nothing  which  was  not  prescribed  by 
the  law :  he  only  pointed  out  a  plan  by  which  they  might 
individually^  perform  the  service  which  God  had  commanded. 

The  word  temple  (mog)  is  here  put  for  the  holg  place  ; 
which  deserves  attention,  for  it  sometimes  includes  the  outer 
court.  Now,  Zacharias  is  spoken  of  as  going  into  the  temple, 
which  none  but  priests  were  permitted  to  enter.  And  so  Luke 
says  that  the  people  stood  without,  there  being  a  great  dis- 
tance between  them  and  the  altar  of  incense ;  for  the  altar 
on  which  the  sacrifices  were  offered  intervened.  It  ought  to 
be  observed  also  that  Luke  says  before  God :  for  whenever 
the  priest  entered  into  the  holy  place,  he  went,  as  it  were, 
into  the  presence  of  God,  that  he  might  be  a  mediator  be- 
tween him  and  the  people.  For  it  was  the  will  of  the  Lord 
to  have  this  impressed  upon  his  people,  that  no  mortal  is 
allowed  to  have  access  to  heaven,  without  a  priest  going 
before  ;  nay  that,  so  long  as  men  live  on  the  earth,  they  do  not 
approach  the  heavenly  throne,  so  as  to  find  favour  there,  but 
in  the  person  of  the  Mediator.  Now,  as  there  were  many 
priests,  there  were  not  two  of  them  permitted  to  discharge, 
at  the  same  time,  the  solemn  office  of  intercession  for  the 
people  ;  but  they  were  so  arranged  in  classes,  that  only  one 
entered  the  Holy  Place,  and  thus  there  was  but  one  priest  at 
a  time.  The  design  of  the  incense  was  to  remind  believers 
that  the  sweet  savour  of  their  prayers  does  not  ascend  to 
heaven  except  through  the  sacrifice  of  the  Mediator ;  and  in 


14  COMMENTAEY  ON  A 

what  manner  those  figures  apply  to  us  must  be  learned  from 
the  Epistle  to  the  Hebrews. 

12.  Zacharias  was  troubled.  Though  God  does  not  ap- 
pear to  his  servants  for  the  purpose  of  terrifying  them,  yet  it 
is  advantageous  and  even  necessary  for  them  to  be  struck 
with  awe,  (Ps.  xxxiii.  8,)  that,  amidst  their  agitation,  they 
may  learn  to  give  to  God  the  glory  due  unto  his  name, 
(Ps.  xxix.  2.)  Nor  does  Luke  relate  only  that  Zacharias  was 
terrified, but  adds  that /e«r/eZZ  upon  him;  intimating  that  he 
was  so  alarmed  as  to  give  way  to  terror.  The  presence  of 
God  fills  men  with  alarm,  which  not  only  leads  them  to  re- 
verence, but  humbles  the  pride  of  the  flesh,  naturally  so  inso- 
lent that  they  never  submit  themselves  to  God  until  they 
have  been  overcome  by  violence.  Hence,  too,  we  infer  that 
it  is  only  when  God  is  absent, — or,  in  other  words,  when 
they  withdraw  from  his  presence,  —  that  they  indulge  in 
pride  and  self-flattery ;  for  if  they  had  God  as  a  Judge  be- 
fore their  eyes,  they  would  at  once  and  unavoidably  fall 
prostrate.  And  if  at  the  sight  of  an  angel,  who  is  but  a 
spark  of  the  Divine  light,  this  happened  to  Zacharias,  on 
whom  the  commendation  of  righteousness  is  bestowed,  what 
shall  become  of  us  miserable  creatures,  if  the  majesty  of  God 
shall  overwhelm  us  with  its  brightness  ?  We  are  taught  by 
the  example  of  the  holy  fathers  that  those  only  are  impressed 
with  a  lively  sense  of  the  Divine  presence  who  shake  and 
tremble  at  beholding  him,  and  that  those  are  stupid  and  in- 
sensible who  hear  his  voice  without  alarm. 

13.  Fear  not,  Zacharias,  The  glory  of  God,  it  ought  to 
be  observed,  is  not  so  appalling  to  the  saints  as  to  swallow 
them  up  entirely  with  dread,  but  only  to  cast  them  down 
from  a  foolish  confidence,  that  they  may  behold  him  with 
humility.  As  soon,  therefore,  as  God  has  abased  the  pride 
of  the  flesh  in  those  who  believe  in  him,  he  stretches  out  his 
hand  to  raise  them  up.  He  acts  differently  towards  the  re- 
probate ;  for  at  whatever  time  they  are  dragged  before  the 
tribunal  of  God,  they  are  overwhelmed  by  absolute  despair  : 


HARMONY  OF  THE  EVANGELISTS.  15 

and  thus  does  God  justly  reward  their  vain  delights,  in 
which  they  give  themselves  up  to  the  intoxicating  anton- 
ness  of  sin.  "We  ought,  therefore,  to  accept  this  consolation, 
with  which  the  angel  soothes  Zacharias,  that  we  have  no 
reason  to  fear,  when  God  is  gracious  to  us.  For  they  are 
greatly  mistaken  who,  in  order  to  enjoy  peace,  hide  them- 
selves from  the  face  of  God,  whereas  we  ought  to  acquaint 
ourselves  with  Mniy  and  he  at  peace,  (Job  xxii.  21.) 

Thy  prayer  is  heard.  Zacharias  may  seem  to  have  acted 
an  improper  part,  and  inconsistent  with  the  nature  of  his 
office,  if,  on  entering  the  Holy  Place  in  the  name  of  all  the 
people,  he  prayed  as  a  private  man  that  he  might  obtain  off- 
spring ;  for,  when  the  priest  sustained  a  public  character,  he 
ought,  in  forgetfulness  as  it  were  of  himself,  to  offer  prayers 
for  the  general  welfare  of  the  Church.  If  we  say  that  there 
was  no  absurdity  in  Zacharias,  after  performing  the  chief 
part  of  the  prayer,  devoting  the  second  part  of  it  to  private 
meditations  about  himself,  the  reply  will  not  be  without 
weight.  But  it  is  hardly  probable  that  Zacharias  did,  at  that 
time,  pray  to  obtain  a  son,  of  which  he  had  despaired  on 
account  of  his  wife's  advanced  age;  nor  indeed  can  any 
precise  moment  be  drawn  from  the  words  of  the  angel.  I 
interpret  it,  therefore,  simply  that  his  prayer  was  at  length 
heard,  which  he  had  poured  out  before  God  for  a  long 
period.  That  the  desire  of  having  children,  if  it  be  not 
excessive,  is  consistent  with  piety  and  holiness,  may  be 
gathered  from  Scripture,  which  assigns  to  it  not  the  lowest 
place  among  the  blessings  of  God. 

Thou  shalt  call  his  name  John.  The  name  was  given,  I 
think,  to  the  Baptist  in  order  to  heighten  the  authority  of 
his  office.  pninS  (1  Chron.  iii.  15,)  for  which  the  Greeks 
employ  'lo^dwrig,  signifies  in  Hebrew  the  grace  of  the  Lord. 
Many  suppose  that  the  son  of  Zacharias  was  so  called,  be- 
cause he  was  beloved  of  God.  I  rather  think  that  it  was 
intended  to  recommend  not  the  grace  which  God  bestowed 
upon  him  as  a  private  individual,  but  that  grace  which  his 
mission  would  bring  to  all.  The  force  and  weight  of  the 
name  are  increased  by  its  date ;  for  it  was  before  he  was 
born  that  God  inscribed  on  him  this  token  of  his  favour. 


16  COMMENTARY  ON  A 


Luke. 


I.  14.  And  lie  shall  be  to  thee  joy  and  exultation,  and  many  shall  re- 
joice on  account  of  his  birth.  15.  For  he  shall  be  great  before  the  Lord, 
and  shall  drink  neither  wine  nor  strong  drink  ;  and  he  shall  be  filled  with 
the  Holy  Ghost,  even  from  his  mother's  womb.  16.  And  many  of  the 
children  of  Israel  shall  he  bring  back  to  the  Lord  their  God.  17.  And 
he  shall  go  before  him  with  the  spirit  and  power  of  Elijah,  that  he  may 
bring  back  the  hearts  of  the  fathers  to  the  cmldren,  and  the  disobedient  to 
the  wisdom  of  the  just,  that  he  may  make  ready  a  people  prepared  for  the 
Lord. 


14.  He  shall  he  to  thee  joy.  The  angel  describes  a  greater 
joy  than  what  Zacharias  could  derive  from  the  recent  birth  of 
a  child ;  for  he  informs  him  that  he  would  have  such  a  son 
as  he  had  not  even  ventured  to  wish.  He  even  proceeds 
farther  to  state  that  the  joy  would  not  be  domestic,  enjoyed 
by  the  parents  alone,  or  confined  within  private  walls,  but 
shared  alike  by  strangers,  to  whom  the  advantage  of  his 
birth  should  be  made  known.  It  is  as  if  the  angel  had  said 
that  a  son  would  be  born  not  to  Zacharias  alone,  but  would 
be  the  Teacher  and  Prophet  of  the  whole  people.  The  Pa- 
pists have  abused  this  passage  for  the  purpose  of  introducing 
a  profane  custom  in  celebrating  the  birth-day  of  John.  I 
pass  over  the  disorderly  scene  of  a  procession  accompanied 
by  dancing  and  leaping,  and  licentiousness  of  every  descrip- 
tion, strangely  enough  employed  in  observing  a  day  which 
they  pretend  to  hold  sacred,  and  even  the  amusements  au- 
thorized on  that  day  taken  from  magical  arts  and  diabolical 
tricks,  closely  resembling  the  mysteries  of  the  goddess  Ceres. 
It  is  enough  for  me,  at  present,  to  show  briefly  that  they 
absurdly  torture  the  words  of  the  angel  to  mean  the  annual 
joy  of  a  birth-day,  while  the  angel  restricts  his  commenda- 
tion to  that  joy  which  all  godly  persons  would  derive  from 
the  advantage  of  his  instruction.  They  rejoiced  that  a  pro- 
phet was  born  to  them,  by  whose  ministry  they  were  led  to 
the  hope  of  salvation. 

15.  For  he  shall  be  great.  He  confirms  what  he  said 
about  ^0!/,  for  John  had  been  selected  for  a  great  and  extra- 
ordinary purpose.     These  words  are  not  so  much  intended 


HAEMONY  OF  THE  EVANGELISTS.  17 

to  extol  his  eminent  virtues  as  to  proclaim  his  great  and 
glorious  office ;  as  Christ,  when  he  declares  that  among 
them  that  are  born  of  women  there  hath  not  risen  a  greater 
than  John  the  Baptist,  (Mat.  xi.  11,)  refers  less  to  the  holi- 
ness of  his  life  than  to  his  ministry.  What  follows  immedi- 
ately afterwards,  he  shall  drink  neither  wine  nor  strong  drink, 
must  not  be  understood  to  mean  that  John's  abstemiousness 
was  a  singular  virtue,  but  that  God  was  pleased  to  distin- 
guish his  servant  by  this  visible  token,  by  which  the  world 
would  acknowledge  him  to  be  a  continual  Nazarite.  The 
priests  too  abstained  from  wine  and  strong  drink,  while  they 
were  performing  their  duties  in  the  temple,  (Lev.  x.  9.) 
The  same  abstinence  was  enjoined  on  the  Nazarites,  (Num. 
vi.  3,)  until  their  vow  should  be  fulfilled.  By  a  striking 
mark  God  showed  that  John  was  dedicated  to  him  to  be 
a  Nazarite  for  his  whole  life,  as  we  learn  was  also  the  case 
with  Samson,  (Judges  xiii.  3,  4.)  But  we  must  not  on  this 
ground  imagine  that  the  worship  of  God  consists  in  absti- 
nence from  wine,  as  apish  copyists  select  some  part  of  the 
actions  of  the  fathers  for  an  object  of  imitation.  Only  let 
all  practise  temperance,  let  those  who  conceive  it  to  be  in- 
jurious to  drink  wine  abstain  of  their  own  accord,  and  let 
those  who  have  it  not  endure  the  want  with  contentment. 
As  to  the  word  oixs^a,  I  fully  agree  with  those  who  think 
that,  like  the  Hebrew  word  *n^^,  it  denotes  any  sort  of 
manufactured  w^ne. 

He  shall  he  filled  with  the  Holy  Ghost.  These  words,  I 
think,  convey  nothing  more  than  that  John  would  manifest 
such  a  disposition  as  would  hold  out  the  hope  of  future 
greatness.  By  disposition  I  mean  not  such  as  is  found  even 
in  ungodly  men,  but  what  corresponds  to  the  excellence 
of  his  office.  The  meaning  is,  the  power  and  grace  of  the 
Spirit  will  appear  in  him  not  only  when  he  shall  enter  upon 
his  public  employment,  but  even  from  the  womb  he  shall 
excel  in  the  gifts  of  the  Spirit,  which  will  be  a  token  and 
pledge  of  his  future  character.  From  the  womb,  means  from 
his  earliest  infancy.  The  power  of  the  Spirit,  I  acknow- 
ledge, did  operate  in  John,  while  he  was  yet  in  his  mo- 
ther's womb ;   but  here,  in  my   opinion,   the  angel  meant 

VOL.  I.  B 


18  COMMENTAKY  ON  A 

something  else,  that  John,  even  when  a  child,  would  be 
brought  forward  to  the  public  gaze,  accompanied  by  extra- 
ordinary commendation  of  the  grace  of  God.  As  to  fulness^ 
there  is  no  occasion  for  entering  into  the  subtle  disputations, 
or  rather  the  trifling,  of  the  sophists  ;  for  Scripture  conveys 
nothing  more  by  this  word  than  the  pre-eminent  and  very 
uncommon  abundance  of  the  gifts  of  the  Spirit.  We  know, 
that  to  Christ  alone  the  Spirit  was  given  without  measure, 
(John  iii.  34,)  that  we  may  draw  out  of  his  fulness,  (John 
i.  16 ;)  while  to  others  it  is  distributed  according  to  a  fixed 
measure,  (1  Cor.  xii.  11;  Eph.  iv.  7.)  But  those  who  are 
more  plentifully  endued  with  grace  beyond  the  ordinary 
capacity,  are  said  to  be  full  of  the  Holy  Ghost.  Now,  as 
the  more  plentiful  influence  of  the  Spirit  was  in  John  an 
extraordinary  gift  of  God,  it  ought  to  be  observed  that  the 
Spirit  is  not  bestowed  on  all  from  their  very  infancy,  but 
only  when  it  pleases  God.  John  bore  from  the  womb  a 
token  of  future  rank.  Saul,  while  tending  the  herd,  re- 
mained long  without  any  mark  of  royalty,  and,  when  at 
length  chosen  to  be  king,  was  suddenly  turned  into  another 
man,  (1  Sam.  x.  6.)  Let  us  learn  by  this  example  that, 
from  the  earliest  infancy  to  the  latest  old  age,  the  operation 
of  the  Spirit  in  men  is  free. 

16.  And  many  of  the  children  of  Israel  shall  he  bring  hack. 
These  words  show  the  shamefully  dissolute  conduct  which 
then  prevailed  in  the  Church,  for  those  in  whom  conversion 
to  God  could  take  place  must  have  been  apostates.  And 
certainly  corrupt  doctrine,  depraved  morals,  and  disorderly 
government,  were  such  as  to  render  it  next  to  a  miracle  that 
a  very  few  continued  in  godliness.  But  if  the  ancient  Church 
was  so  awfully  dissolute,  it  is  a  frivolous  pretext  by  which 
the  Papists  defend  their  own  superstitions,  that  it  is  impos- 
sible for  the  Church  to  err,  particularly  since  they  include 
under  this  designation  not  the  genuine  and  elect  children  of 
God,  but  the  crowd  of  the  ungodly. 

But  John  appears  to  have  more  ascribed  to  him  here  than 
belongs  to  man.  For  conversion  to  God  renews  men  to  a 
spiritual  life,  and  therefore  is  not  only  God's  own  work,  but 


HARMONY  OF  THE  EVANGELISTS.  19 

surpasses  even  the  creation  of  men.  In  this  way  ministers 
might  seem  to  be  made  equal,  and  even  superior,  to  God 
viewed  as  Creator ;  since  to  be  born  again  to  a  heavenly  life 
is  a  greater  work  than  to  be  born  as  mortals  on  the  earth. 
The  answer  is  easy ;  for  when  the  Lord  bestows  so  great 
praise  on  the  outward  doctrine,  he  does  not  separate  it  from 
the  secret  influence  of  his  Spirit.  As  God  chooses  men  to 
be  his  ministers  whose  services  he  employs  for  the  edification 
of  his  Church,  he  at  the  same  time  operates  by  them,  through 
the  secret  influence  of  his  Spirit,  that  tlieir  labours  may  be 
efficacious  and  fruitful.  Wherever  Scripture  applauds  this 
efficacy  in  the  ministry  of  men,  let  us  learn  to  attribute  it  to 
the  grace  of  the  Spirit,  Avithout  which  the  voice  of  man  would 
have  spent  itself  uselessly  in  the  air.  Thus,  when  Paul 
boasts  that  he  is  a  minister  of  the  Sjnrit^  (2  Cor.  iii.  6,)  he 
claims  nothing  separately  for  himself,  as  if  by  his  voice  he 
penetrated  into  the  hearts  of  men,  but  asserts  the  power  and 
grace  of  the  Spirit  in  his  ministry.  These  expressions  are 
worthy  of  remark ;  because  Satan  labours,  with  amazing  con- 
trivance, to  lower  the  effect  of  doctrine,  in  order  that  the 
grace  of  the  Spirit  connected  with  it  may  be  weakened. 
The  outward  preaching,  I  acknowledge,  can  do  nothing  sepa- 
rately or  by  itself ;  but  as  it  is  an  instrument  of  divine  power 
for  our  salvation,  and  through  the  grace  of  the  Spirit  an 
efficacious  instrument,  what  God  hath  joined  together  let  us  not 
put  asunder,  (Mat.  xix.  6.) 

That  the  glory  of  conversion  and  faith,  on  the  other  hand, 
may  remain  undivided  with  God  alone.  Scripture  frequently 
reminds  us  that  ministers  are  nothing  in  themselves ;  but  in 
such  cases  he  compares  them  with  God,  that  no  one  may 
wickedly  steal  the  honour  from  God  and  convey  it  to  them. 
In  short,  those  whom  God,  by  the  aid  of  the  minister,  con- 
verts to  himself,  are  said  to  be  converted  by  the  minister,  be- 
cause he  is  nothing  more  than  the  hand  of  God ;  and  both 
are  expressly  asserted  in  this  passage.  Of  the  efficacy  of  the 
doctrine  we  have  now  said  enough.  That  it  lies  not  in  the 
will  and  power  of  the  minister  to  bring  men  back  to  God, 
we  conclude  from  this  that  John  did  not  indiscriminately 
bring  all  back,  (which  he  would  unquestionably  have  done,  if 


20  COMMENTARY  ON  A 

every  thing  had  yielded  to  his  wish,)  but  only  brought  those 
back  whom  it  pleased  the  Lord  effectually  to  call.  In  a 
word,  what  is  here  taught  by  the  angel  is  laid  down  by  Paul 
in  his  Epistle  to  the  Romans,  that  faith  cometh  hy  hearing^ 
(Rom.  X.  17,)  but  that  those  only  to  whom  the  Zorc?  inwardly 
reveals  his  arm  (Isa.  liii.  1 ;  John  xii.  38)  are  so  enlightened 
as  to  believe. 

17.  And  he  shall  go  before  him.  By  these  words  he  points 
out  what  would  be  John's  office,  and  distinguishes  him  by 
this  mark  from  the  other  prophets,  who  received  a  certain 
and  peculiar  commission,  while  John  was  sent  for  the  sole 
object  of  going  before  Christ,  as  a  herald  before  a  king. 
Thus  also  the  Lord  speaks  by  Malachi,  "  Behold,  I  will  send 
my  messenger,  and  he  shall  prepare  the  way  before  me," 
(Mai.  iii.  1.)  In  short,  the  calling  of  John  had  no  other  de- 
sign than  to  secure  for  Christ  a  willing  ear,  and  to  prepare 
for  him  disciples.  As  to  the  angel  making  no  express  men- 
tion of  Christ  in  this  passage,  but  declaring  John  to  be  the 
usher  or  standard-bearer  of  the  eternal  God,  we  learn  from 
it  the  eternal  divinity  of  Christ.  With  the  spirit  and  power  of 
Elijah,  By  the  words  spirit  and  power,  I  understand  the 
power  or  excellency  of  the  Spirit,  with  which  Elijah  was  en- 
dued ;  for  we  must  not  here  indulge  in  a  dream  like  that  of 
Pythagoras,  that  the  soul  of  the  prophet  passed  into  the  body 
of  John,  but  the  same  Spirit  of  God,  who  had  acted  effica- 
ciously in  Elijah,  afterwards  exerted  a  similar  power  and 
efficacy  in  the  Baptist.  The  latter  term,  power,  is  added,  by 
way  of  exposition,  to  denote  the  kind  of  grace  which  was  the 
loftiest  distinction  of  Elijah,  that,  furnished  with  heavenly 
power,  he  restored  in  a  wonderful  manner  the  decayed  worship 
of  God ;  for  such  a  restoration  was  beyond  human  ability. 
What  John  undertook  was  not  less  astonishing  ;  and,  there- 
fore, we  ought  not  to  wonder  if  it  was  necessary  for  him  to 
enjoy  the  same  gift. 

That  he  may  bring  back  the  hearts  of  the  fathers.  Here  the 
angel  points  out  the  chief  resemblance  between  John  and 
Elijah.  He  declares  that  he  was  sent  to  coUect  the  scattered 
people  into  the  unity  of  faith  :  for  to  bring  back  the  hearts  of 


HARMONY  OF  THE  EVANGELISTS.  21 

the  fathers  is  to  restore  them  from  discord  to  reconciliation  ; 
from  which  it  follows,  that  there  had  been  some  division  which 
rent  and  tore  asunder  the  people.     We  know  how  dreadful 
was  the  revolt  of  the  people  in  the  time  of  Elijah,  how  basely 
they  had  degenerated  from  the  fathers,  so  as  hardly  to  de- 
serve to  be  reckoned  the  children  of  Abraham.     Those  who 
were  thus  disunited    Elijah    brought    into    holy   harmony. 
Such  was  the  reunion  of  parents  with  children,  which  was 
begun  by  John,  and  at  length  finished  by  Christ.     Accord- 
ingly, when  Malachi  speaks  of  "  turning  the  hearts  of  the 
fathers  to  the  children,"   (Mai.  iv.  5,)  he  intimates  that  the 
Church  would  be  in  a   state  of  confusion   when   another 
Elijah  should   appear ;    and  what  w^as   that  state  is  plain 
enough  from  history,  and  will  more  fully  appear  in  the  pro- 
per  place.      The    doctrine   of  Scripture    had   degenerated 
through  countless  inventions,  the  worship  of  God  was  cor 
rupted  by  very  gross  superstition,  religion  was  divided  into 
various  sects,  priests  were  openly  wicked  and  Epicureans,  the 
people  indulged  in  every  kind  of  wickedness ;  in  short,  no- 
thing remained  sound.    The  expression,  bring  hack  the  hearts 
of  the  fathers  to  the  children,  is  not  literally  true  ;  for  it  was 
rather  the  children  who  had  broken  the  covenant,  and  de- 
parted from  the  right  faith  of  their  fathers,  that  needed  to 
be  brought  back.     But  though  the  Evangelist  does  not  so 
literally  express  that   order  of  bringing  back,  the  meaning 
is  abundantly  obvious,  that,  by  the  instrumentality  of  John, 
God  would   again   unite  in  holy  harmony  those  who  had 
previously  been  disunited.     Both  clauses  occur  in  the  pro- 
phet Malachi,  who  meant  nothing  more  than  to  express  a 
mutual  agreement. 

But  as  men  frequently  enter  into  mutual  conspiracies 
which  drive  them  farther  from  God,  the  angel  explains,  at 
the  same  time,  the  nature  of  that  bringing  back  which  he 
predicts,  the  disobedient  to  the  wisdom  of  the  just.  This  de- 
serves attention,  that  we  may  not  foolishly  allow  ourselves 
to  be  classed  with  ungodly  men  under  a  false  pretence  of 
harmony.  Peace  is  a  sounding  and  imposing  term,  and, 
whenever  the  Papists  meet  with  it  in  Scripture,  they  eagerly 
seize  upon  it  for  the  purpose  of  raising  dislike  against  us, 


22  COMMENTARY  ON  A 

as  if  we,  who  are  endeavouring  to  withdraw  the  world  from 
its  base  revolt,  and  bring  it  back  to  Christ,  were  the  authors 
of  divisions.  But  this  passage  affords  a  fine  exposure  of 
their  folly,  when  the  angel  explains  the  manner  of  a  genuine 
and  proper  conversion  ;  and  declares  its  support  and  link  to 
be  the  wisdom  of  the  just.  Accursed  then  be  the  peace  and 
unity  by  w^hich  men  agree  among  themselves  apart  from 
God. 

By  the  wisdom  of  the  just  is  unquestionably  meant  Faith, 
as,  on  the  contrary,  by  the  disobedient  are  meant  Unbeliev- 
ers. And  certainly  this  is  a  remarkable  encomium  on  faith, 
by  which  we  are  instructed,  that  then  only  are  we  truly  wise 
unto  righteousness  when  we  obey  the  word  of  the  Lord. 
The  world  too  has  its  wisdom,  but  a  perverse  and  therefore 
destructive  wisdom,  which  is  ever  pronounced  to  be  vanity ; 
though  the  angel  indirectly  asserts  that  the  shadowy  wis- 
dom, in  which  the  children  of  the  world  delight,  is  depraved 
and  accursed  before  God.  This  is  therefore  a  settled  point, 
that,  with  the  view  of  becoming  reconciled  to  each  other, 
men  ought  first  to  return  to  peace  with  God. 

What  immediately  follows  about  making  ready  a  people 
prepared  for  the  Lord^  agrees  with  that  clause,  that  John,  as 
the  herald  of  Christ,  would  go  before  his  face,  (Mai.  iii.  1 ;)  for 
the  desio-n  of  his  preaching  was  to  make  the  people  attentive 
to  hear  the  instruction  of  Christ.  The  Greek  participle  nana- 
7tiva6iJ.hov,  it  is  true,  does  not  so  properly  mean  perfection  as 
the  form  and  adaptation  by  which  things  are  fitted  for  their 
use.  This  meaning  will  not  agree  ill  with  the  present  pass- 
age. John  was  commissioned  to  fit  or  mould  to  Christ  a 
people  which,  formerly  ignorant  and  uneducated,  had  never 
shown  a  desire  to  learn. 


Luke. 

I.  18.  And  Zacharlas  said  to  tlie  angel,  How  shall  I  know  this  ?  for  I 
am  an  old  man,  and  my  wife  is  at  an  advanced  age.  19.  And  the  angel 
answering  said  to  him,  I  am  Gabriel,  who  stand  before  God,  and  have 
been  sent  to  speak  to  thee,  and  to  convey  to  thee  these  glad  tidings. 
20.  And,  behold^  thou  shalt  be  dumb,  and  shalt  not  be  able  to  speak,  until 
the  day  when  these  things  shall  happen  ;  because  thou  hast  not  believed 
my  words,  which  shall  be  fulfilled  in  their  time. 


HARMONY  OF  THE  EVANGELISTS.  23 

j4nd  Zacharias  said  to  the  angel.  Next  follows  the  doubt 
of  Zacharias,  and  the  punishment  which  the  Lord  inflicted 
on  his  unbelief.  He  had  prayed  that  he  might  obtain  ofF- 
sj^ring,  and  now  that  it  is  promised,  he  distrusts,  as  if  he  had 
forgotten  his  own  prayers  and  faith.  It  might,  at  first  sight, 
appear  harsh  that  God  is  so  much  offended  by  his  reply. 
He  brings  forward  his  old  age  as  an  objection.  Abraham 
did  the  same  ;  and  yet  his  faith  is  so  highly  applauded  that 
Paid  declares,  he  "  considered  not  his  own  body  now  dead, 
neither  yet  the  deadness  of  Sarah's  womb,"  (Rom.  iv.  19,) 
but  unhesitatingly  relied  on  the  truth  and  power  of  God. 
Zacharias  inquires  how,  or  by  what  proof,  he  might  arrive 
at  certainty.  But  Gideon  was  not  blamed  for  twice  asking 
a  sign,  (Judges  vi.  17,  37,  39.)  Nay  more,  we  are  shortly 
after  this  informed  of  Mary's  objection.  How  shall  this  be, 
since  I  know  not  a  man  ?  (ver.  34,)  which  the  angel  passes 
over  as  if  it  contained  nothing  wrong.  How  comes  it  then 
that  God  punishes  Zacharias  so  severely,  as  if  he  had  been 
guilty  of  a  very  heinous  sin  ?  I  do  acknowledge  that,  if 
the  words  only  are  considered,  either  all  were  equally  to 
blame,  or  Zacharias  did  nothing  wrong.  But  as  the  actions 
and  words  of  men  must  be  judged  from  the  state  of  the 
heart,  we  ought  rather  to  abide  by  the  judgment  of  God, 
to  whom  the  hidden  secrets  of  the  heart  are  naked  and 
opened^  (Heb.  iv.  13.) 

Unquestionably,  the  Lord  beheld  in  Zacharias  something 
worse  than  his  words  may  bear,  and  therefore  his  anger  was 
kindled  against  him  for  throwing  back  with  distrust  the 
promised  favour.  We  have  no  right,  indeed,  to  lay  down  a 
law  to  God  which  would  not  leave  him  free  to  punish  in  one 
the  fault  which  he  pardons  in  others.  But  it  is  very  evident 
that  the  case  of  Zacharias  was  widely  different  from  that  of 
Abraham,  or  Gideon,  or  Mary.  This  does  not  appear  in  the 
words ;  and  therefore  the  knowledge  of  it  must  be  left  to 
God,  whose  eyes  pierce  the  depths  of  the  heart.  Thus  God 
distinguishes  between  Sarah's  laugh  (Gen.  xviii.  12)  and 
Abraham's,  (Gen.  xvii.  17,)  though  the  one  apparently  does 
not  differ  from  the  other.  The  reason  why  Zacharias  doubted 
was,  that,  stopping   at  the  ordinary  course  of  nature,  he 


24  COMMENTARY  ON  A 

ascribed  less  than  he  ought  to  have  done  to  the  power  of 
God.  They  take  a  narrow  and  disparaging  view  of  the  works 
of  God,  who  believe  that  he  will  do  no  more  than  nature 
holds  out  to  be  probable,  as  if  his  hand  were  limited  to  our 
senses  or  confined  to  earthly  means.  But  it  belongs  to  faith 
to  beHeve  that  more  can  be  done  than  carnal  reason  admits. 
Zacharias  had  no  hesitation  with  regard  to  its  being  the  voice 
of  God,  but  as  he  looked  too  exclusively  at  the  world,  an 
indirect  doubt  arose  in  his  mind  if  what  he  had  heard  would 
really  happen.  In  that  respect  he  did  no  slight  injury  to 
God,  for  he  went  so  far  as  to  reason  with  himself,  whether 
God,  who  had  undoubtedly  spoken  to  him,  should  be  re- 
garded as  worthy  of  credit. 

At  the  same  time,  we  ought  to  know  that  Zacharias  was 
not  so  unbelieving  as  to  turn  aside  wholly  from  the  faith ; 
for  there  is  a  general  faith  which  embraces  the  promise  of 
eternal  salvation  and  the  testimony  of  a  free  adoption.  On 
the  other  hand,  when  God  has  once  received  us  into  favour, 
he  gives  us  many  special  promises, — that  he  will  feed  us, 
will  deliver  us  from  dangers,  will  vindicate  our  reputation, 
will  protect  our  life ; — and  so  there  is  a  special  faith  which 
answers  particularly  to  each  of  these  promises.  Thus,  it 
will  sometimes  happen,  that  one  who  trusts  in  God  for  the 
pardon  of  his  sins,  and  for  salvation,  will  waver  on  some 
point, — will  be  too  much  alarmed  by  the  dread  of  death, 
too  solicitous  about  daily  food,  or  too  anxious  about  his 
plans.  Such  was  the  unbelief  of  Zacharias ;  for  while  he 
held  the  root  and  foundation  of  faith,  he  hesitated  only  on 
one  point,  whether  God  would  give  to  him  a  son.  Let  us 
know,  therefore,  that  those  who  are  perplexed  or  disturbed 
by  weakness  on  some  particular  occasion  do  not  entirely 
depart  or  fall  off  from  the  faith,  and  that,  though  the 
branches  of  faith  are  agitated  by  various  tempests,  it  does 
not  give  way  at  the  root.  Besides,  nothing  was  farther 
from  the  intention  of  Zacharias  than  to  call  in  question  the 
truth  of  a  divine  promise ;  but  while  he  was  convinced  gene- 
rally that  God  is  faithful,  he  was  cunningly  drawn  by  the 
craft  and  wiles  of  Satan  to  draw  a  wicked  distinction.  It  is 
all  the  more  necessary  for  us  to  keep  diligent  watch :  for 


HARMONY  OF  THE  EVANGELISTS.  25 

which  of  us  shall  be  secure  against  the  snares  of  the  devil, 
when  we  learn  that  a  man  so  eminently  holy,  who  had  all 
his  life  maintained  strict  watchfulness  over  himself,  was  over- 
taken by  them  ? 

19.  I  am  Gabriel.  By  these  words  the  angel  intimates 
that  it  was  not  his  veracity,  but  that  of  God  who  sent  him, 
and  whose  message  he  brought,  that  had  been  questioned ; 
and  so  lie  charges  Zacharias  with  having  offered  an  insult  to 
God.  To  stand  before  God  signifies  to  be  ready  to  yield 
obedience.  It  implies  that  he  is  not  a  mortal  man,  but  a 
heavenly  spirit, — that  he  did  not  fly  hither  at  random,  but, 
as  became  a  servant  of  God,  had  faithfully  performed  his 
duty  :  and  hence  it  follows  that  God,  the  author  of  the  pro- 
mise, had  been  treated  with  indignity  and  contempt  in  the 
person  of  his  ambassador.  Of  similar  import  is  the  declara- 
tion of  Christ,  "  he  that  despiseth  you  despiseth  me ;  and  he 
that  despiseth  me  despiseth  him  that  sent  me,"  (Luke  x.  16.) 
Although  the  preaching  of  the  gospel  is  not  brought  to  us 
from  heaven  by  angels,  yet,  since  God  attested  by  so  many 
miracles  that  he  was  its  author,  and  since  Christ,  the  Prince 
and  Lord  of  angels,  once  published  it  with  his  own  mouth, 
(Heb.  i.  2,)  that  he-  might  give  it  a  perpetual  sanction,  its 
majesty  ought  to  make  as  deep  an  impression  upon  us,  as  if 
all  the  angels  were  heard  loudly  proclaiming  its  attestation 
from  heaven.  Nay,  the  apostle,  in  the  Epistle  to  the  He- 
brews, not  satisfied  with  elevating  the  word  of  the  gospel, 
which  speaks  by  the  mouth  of  men,  to  an  equality  with  the 
law  brought  by  angels,  draws  an  argument  from  the  less  to 
the  greater.  "  If  the  word  spoken  by  angels  was  stedfast, 
and  every  transgression  and  disobedience  received  a  just 
recompence  of  reward,"  (Heb.  ii.  2,)  "  of  how  much  sorer 
punishment,  suppose  ye,  shall  he  be  thought  worthy,  who 
hath  trodden  under  foot  the  Son  of  God,"  (Heb.  x.  29,) 
whose  "  voice  shakes  not  the  earth  only,  but  also  heaven  ?" 
(Heb.  xii.  26.)  Let  us  learn  to  render  to  God  the  obedience 
of  faith,  which  he  values  more  highly  than  all  sacrifices. 
Gabriel  means  the  strength,  or  power,  or  pre-eminence  of 
God,  and  this  name  is  given  to  the  angel  on  our  account. 


26  COMMENTARY  ON  A 

to  instruct  us  that  we  must  not  ascribe  to  angels  any  thing 
of  their  own,  for  whatever  excellence  they  possess  is  fi'om 
God.  The  Greek  participle,  'n-a^sffrrjxugy  {standing^)  is  in  the 
past  tense,  but  everybody  knows  that  the  past  tense  of  such 
verbs  is  often  taken  for  the  present,  and  particularly  Avhen 
a  continued  act  is  expressed.  The  word  ihayyikkac^ai  {to  con- 
vey glad  tidings)  aggravates  the  crime  of  Zacharias ;  for  he 
was  ungrateful  to  God,  who  kindly  promised  a  joyful  and 
desirable  event. 

20.  And,  hehold,  thou  shalt  be  dumh.  It  was  suitable  that 
this  kind  of  punishment  should  be  inflicted  on  Zacharias, 
that,  being  dumb,  he  might  await  the  ftdfilment  of  the  pro- 
mise, which,  instead  of  interrupting  it  by  noisy  murmurs,  he 
ought  to  have  heard  in  silence.  Faith  has  its  silence  to  lend 
an  ear  to  the  Word  of  God.  It  has  afterwards  its  turn  to 
speak  and  to  answer  Amen,  according  to  that  passage,  "  I  will 
say  to  them.  Thou  art  my  people,  and  they  shall  say.  Thou  art 
my  God,"  (Hosea  ii.  23.)  But  as  Zacharias  had  rashly  in- 
terrupted the  Word  of  God,  he  is  not  allowed  this  favour  of 
breaking  out  immediately  in  thanksgiving,  but  is  denied  for 
a  time  the  use  of  his  tongue,  which  had  been  too  forward. 
Yet  God  is  pleased  graciously  to  mitigate  the  punishment, 
first,  by  limiting  its  duration  to  ten  months,  and  next  by 
not  withholding  from  Zacharias  the  favour  which  he  was 
unworthy  to  enjoy.  With  the  same  gentleness  does  he  treat 
us  every  day  :  for  when  our  faith  is  weak,  and  we  throw  out 
many  obstacles,  the  truth  of  God,  in  continuing  to  flow  to- 
ward us,  must  of  necessity  break  through  them  with  a  kind 
of  violence.  That  is  the  angel's  meaning,  when  he  reproaches 
Zacharias  with  unbelief,  and  yet  declares  that  those  things 
which  Zacharias  did  not  believe  would  be  accomplished  in 
due  time.  And  so  Zacharias  is  not  a  little  relieved  by  learn- 
ing that  his  fault  has  not  made  void  the  promise  of  God, 
which  will  afterwards  be  displayed  in  a  more  remarkable 
manner.  It  does  sometimes  happen  that,  notwithstanding 
the  opposition  made  by  unbelievers,  the  Lord  bestows  and 
fulfils  what  he  had  promised  to  them.  We  have  a  remark- 
able instance  of  this  in  King  Ahaz,  who  rejected  the  pro- 


i 


HARMONY  OF  THE  EVANGELISTS-  27 

mised  safety,  and  yet  was  delivered  from  his  enemies, 
(Isaiah  vii.  12.)  But  that  resulted,  without  any  advantage 
to  him,  in  the  salvation  of  the  chosen  people.  It  was  other- 
wise with  Zacharias,  in  whom  the  Lord  chastises,  and  at 
the  same  time  pardons,  the  weakness  of  faith. 

Luke. 

I.  21.  And  the  people  were  waiting  for  Zacharias,  and  wondered  that 
he  tarried  in  the  temple.  22.  And  when  he  came  out,  he  could  not  speak 
to  them  :  and  they  perceived  that  he  had  seen  a  vision  in  the  temple. 
And  he  made  them  to  understand  by  signs,  ^  and  remained  speechless. 
23.  And  it  happened,  when  the  days  of  his  office  were  fulfilled,  he  depart- 
ed to  his  own  house.  24.  Now  after  these  days  EHsabeth  his  wife  con- 
ceived, and  hid  herself  five  months,  saying,  25.  Thus  hath  the  Lord  done 
to  me  in  the  days  when  he  looked,  that  he  might  take  away  my  reproach 
among  men. 

21.  Aiid  the  people  were  waiting.  Luke  now  relates  that 
the  people  were  witnesses  of  this  vision.  Zacharias  had 
tarried  in  the  temple  longer  than  usual.  This  leads  to  the 
supposition  that  something  uncommon  has  happened  to  him. 
When  he  comes  out,  he  makes  known,  by  looks  and  ges- 
tures, that  he  has  been  struck  dumb.  There  is  reason  to 
believe,  also,  that  there  were  traces  of  alarm  in  his  coun- 
tenance. Hence  they  conclude  that  God  has  appeared  to 
him.  True,  there  were  few  or  no  visions  in  that  age,  but 
the  people  remembered  that  formerly,  in  the  time  of  their 
fathers,  they  were  of  frequent  occurrence.  It  is  not  with- 
out reason,  therefore,  that  they  draw  this  conclusion  from 
obvious  symptoms  :  for  it  was  not  an  ordinary  occurrence, 
[it  was  not  a  common  accident,  but  rather  an  astonishing 
work  of  God,^]  that  he  became  suddenly  dumb  without 
disease,  and  after  a  more  than  ordinary  delay  came  out  of 
the  temple  in  a  state  of  amazement.  The  w^ord  temple,  as 
we  have  already  mentioned,  is  put  for  the  sanctuary,  where 
the  altar  of  incense  stood,  (Exod.  xxx.  1.)  From  this  place 
the  priests,  after  performing  their  sacred  functions,  were  wont 
to  go  out  into  their  own  court,  for  the  purpose  of  blessing 
the  people. 

'  H  leur  donnoit  a  entendre  par  signes. — Fi\ 

2  Ce  n'estoit  point  un  accident  commun,  mais  plnstost  une  ceuvre  ad- 
mirable de  Dieu. — Fr. 


28  COMMENTARY  ON  A 

23.  When  the  days  were  fulfilled.  Aurov^yia  is  employed 
by  Luke  to  denote  a  charge  or  office,  which  passed,  as  we 
have  said,  to  each  of  them  in  regular  order,  (1  Chron.  xxiv. 
3.)  We  are  told  that,  when  the  time  of  his  office  had  expir- 
ed, Zacharias  returned  home.  Hence  we  conclude  that,  so 
long  as  the  priests  were  attending  in  their  turns,  they  did 
not  enter  their  own  houses,  that  they  might  be  entirely  de- 
voted and  attached  to  the  worship  of  God.  For  this  purpose 
galleries  were  constructed  around  the  walls  of  the  temple,  in 
which  they  had  "  chambers,"  (1  Kings  vi.  5.)  The  law  did 
not,  indeed,  forbid  a  priest  to  enter  his  house,  but,  as  it  did 
not  permit  those  who  ate  the  show-bread  to  come  near  their 
wives,  (1  Sam.  xxi.  4,)  and  as  many  persons  were  disposed 
to  treat  sacred  things  in  an  irreverent  manner,  this  was  pro- 
bably discovered  to  be  a  remedy,  that,  being  removed  from 
all  temptations,  they  might  preserve  themselves  pure  and 
clear  from  every  defilement.  And  they  were  not  only  dis- 
charged from  intercourse  with  their  wives,  but  from  the  use 
of  wine  and  every  kind  of  intoxicating  drink,  (Lev.  x.  9.) 
While  they  were  commanded  to  change  their  mode  of  living, 
it  was  advantageous  for  them  not  to  depart  from  the  temple, 
that  the  very  sight  of  the  place  might  remind  them  to  culti- 
vate such  purity  as  the  Lord  had  enjoined.  It  was  proper 
also  to  withdraw  every  means  of  gratification,  that  they 
might  devote  themselves  more  unreservedly  to  their  office. 

The  Papists  of  the  present  day  employ  this  as  a  pretence 
for  defending  the  tyrannical  law  of  celibacy.  They  argue 
thus.  The  priests  were  formerly  enjoined  to  withdraw  from 
their  wives,  while  they  were  engaged  in  religious  services. 
Most  properly  is  perpetual  continence  now  demanded  from 
the  priests,  who  not  in  their  turn,  but  every  day,  offer  sacri- 
fices ;  more  especially  since  the  importance  of  religious  ser- 
vices is  far  higher  than  it  was  under  the  law.  But  I  should 
like  to  know  why  they  do  not  also  abstain  from  wine  and 
strong  drink.  For  we  are  not  at  liberty  to  separate  com- 
mandments which  God  has  joined,  so  as  to  keep  the  one  half 
and  disregard  the  other.  Intercourse  with  wives  is  not  so 
expressly  forbidden  as  the  drinking  of  wine,  (Ezek.  xliv.  21.) 
If,  under  the  pretence  of  the  law,  the  Pope  enjoins  celibacy 


HARMONY  OF  THE  EVANGELISTS.  29 

on  his  priests,  why  does  he  allow  them  wine  ?  Nay,  on  this 
principle,  all  priests  ought  to  be  thrown  into  some  retired 
apartments  of  the  churches,  to  pass  their  whole  life  immured 
in  prisons,  and  excluded  from  the  society  of  women  and  of 
the  people. 

It  is  now  abundantly  clear  that  they  wickedly  shelter 
themselves  under  the  law  of  God,  to  which  they  do  not  ad- 
here. But  the  full  solution  of  the  difficulty  depends  on  the 
distinction  between  the  law  and  the  gospel.  A  priest  stood 
in  the  presence  of  God,  to  expiate  the  sins  of  the  people,  to 
be,  as  it  were,  a  mediator  between  God  and  men.  He  who 
sustained  that  character  ought  to  have  had  something  pecu- 
liar about  him,  that  he  might  be  distinguished  from  the 
common  rank  of  men,  and  recognised  as  a  figure  of  the  true 
Mediator.  Such,  too,  was  the  design  of  the  holy  garments 
and  the  anointing.  In  our  day  the  public  ministers  and  pas- 
tors of  the  church  have  nothing  of  this  description.  I  speak 
of  the  ministers  whom  Christ  has  appointed  to  feed  his  flock, 
not  of  those  whom  the  Pope  commissions,  as  executioners 
rather  than  priests,  to  murder  Christ.  Let  us  therefore  rest 
in  the  decision  of  the  Spirit,  which  pronounces  that  "  mar- 
riage is  honourable  in  all,"  (Heb.  xiii.  4.) 

24.  And  hid  herself.  This  appears  very  strange,  as  if  she 
had  been  ashamed  of  the  blessing  of  God.  Some  think  that 
she  did  notVenture  to  appear  in  public,  so  long  as  the  matter 
was  uncertain,  for  fear  of  exposing  herself  to  ridicule,  if  her 
expectation  were  disappointed.  In  my  opinion,  she  was  so 
fully  convinced  of  the  promise  made  to  her,  that  she  had  no 
doubt  of  its  accomplishment.  When  she  saw  a  severe  punish- 
ment inflicted  on  her  husband  for  "speaking  unadvisedly 
with  his  lips,"  (Ps.  cvi.  33,)  did  she,  for  five  successive 
months,  cherish  in  her  mind  a  similar  doubt  ?  But  her  words 
show  clearly  that  her  expectation  was  not  doubtful  or  uncer- 
tain. By  saying,  thus  hath  the  Lord  done  to  me,  she  expressly 
and  boldly  affirms  that  his  favour  was  ascertained.  There 
might  be  two  reasons  for  the  delay.  Until  this  extraordinary 
work  of  God  was  manifest,  she  might  hesitate  to  expose  it  to 
the  diversified  opinions  of  men,  for  the  world  frequently  in- 


80  COMMENTARY  ON  A 

dulges  in  light,  rash,  and  irreverent  talking  about  the  works 
of  Grod.  Another  reason  might  be  that,  when  she  was  all  at 
once  discovered  to  be  pregnant,  men  might  be  more  power- 
fully excited  to  praise  God.  [For,  when  the  works  of  God 
show  themselves  gradually,  in  process  of  time  we  make  less 
account  of  them  than  if  the  thing  had  been  accomplished  all 
at  once,  without  our  having  ever  heard  of  it. — Fr.']  It  was 
not,  therefore,  on  her  own  account,  but  rather  with  a  view  to 
others,  that  Elisabeth  hid  herself, 

25.  Thus  hath  the  Lord  done  to  me.  She  extols  in  private 
the  goodness  of  God,  until  the  time  is  fully  come  for  making 
it  generally  known.  There  is  reason  to  believe  that  her  hus- 
band had  informed  her  by  writing  of  the  promised  offspring, 
in  consequence  of  which  she  affirms  with  greater  certainty 
and  freedom  that  God  was  the  author  of  this  favour.  This 
is  confirmed  by  the  following  words,  when  he  looked^  that  he 
might  take  away  my  reproach ;  for  she  assigns  it  as  the  cause 
of  her  barrenness  that  the  favour  of  God  had  been  atthat 
time  withdrawn  from  her.  Among  earthly  blessings,  Scrip- 
ture speaks  in  the  highest  terms  of  the  gift  of  offspring.  And 
justly  :  for,  if  the  productiveness  of  the  inferior  animals  is 
his  blessing,  the  increase  and  fruitfulness  of  the  human  race 
ought  to  be  reckoned  a  much  higher  favour.  It  is  no  small 
or  mean  lionour,  that  God,  who  alone  is  entitled  to  be  re- 
garded as  a  Father,  admits  the  children  of  the  dust  to  share 
with  him  this  title.  Let  us,  therefore,  hold  this  doctrine, 
that  "  children  are  an  heritage  of  the  Lord,  and  the  fruit  of 
the  womb  is  his  reward,"  (Psal.  cxxvii.  3.)  But  Elisabeth 
looked  farther ;  for,  though  barren  and  old,  she  had  conceived 
by  a  remarkable  miracle,  and  contrary  to  the  ordinary  course 
of  nature. 

That  he  might  take  away  my  reproach.  Not  without  rea- 
son has  barrenness  been  always  accounted  a  reproach :  for 
the  blessing  of  the  w^omb  is  enumerated  among  the  signal 
instances  of  the  divine  kindness.  Some  think  that  this  was 
peculiar  to  the  ancient  people  :  because  Christ  was  to  come 
from  the  seed  of  Abraham.  But  this  had  no  reference,  ex- 
cept to  the  tribe  of  Judah.      Others  think  more  correctly 


HAEMONY  OF  THE  EVANGELISTS.  31 

that  the  multiplication  of  the  holy  people  was  happy  and 
blessedj  as  was  said  to  Abraham,  "  I  will  make  thy  seed  as 
the  dust  of  the  earth,"  (Gen.  xiii.  16  ;)  and  again,  "Tell  the 
stars,  if  thou  be  able  to  number  them  :  so  shall  thy  seed  be," 
(Gen.  XV.  5.)  But  we  ought  to  connect  the  universal  bless- 
ing, which  extends  to  the  whole  human  race,  with  the  pro- 
mise made  to  Abraham,  which  is  peculiar  to  the  church  of 
God,  (Gen.  xiii.  15.)  Let  parents  learn  to  be  thankful  to 
God  for  the  children  which  he  has  given  them,  and  let  those 
who  have  no  offspring  acknowledge  that  God  has  humbled 
them  in  this  matter.  Elisabeth  speaks  of  it  exclusively  as  a 
reproach  among  men :  for  it  is  a  temporal  chastisement,  from 
which  we  mil  suffer  no  loss  in  the  kingdom  of  heaven. 

Luke. 

I.  26.  Now  in  the  sixth  month  the  angel  Gabriel  was  sent  by  God 
to  a  city  of  Galilee,  named  Nazareth,  27.  To  a  vii-gin  betrothed  to  a 
man  whose  name  was  Joseph,  of  the  house  of  David  ;  and  the  virgin's 
name  was  Mary.  28.  And  the  angel,  coming  in  to  her,  said,  Hail,  thou 
who  hast  found  favour,  the  Lord  is  with  thee :  blessed  art  thou  among 
women.  29.  But  when  she  had  seen  him,  she  was  agitated  by  his  ad- 
dress, and  was  considering  what  that  salutation  would  be.  80.  And  the 
angel  saith  to  her.  Fear  not,  Mary  :  for  thou  hast  found  favour  with  God. 
31.  Behold,  thou  shalt  conceive  in  thy  womb,  and  shalt  bring  forth  a  son, 
and  thou  shalt  call  his  name  JESUS.  32.  He  shall  be  great,  and  shall 
be  called  the  Son  of  the  Highest ;  and  the  Lord  God  will  give  to  him  the 
throne  of  David  his  father :  33.  And  he  shall  reign  over  the  house  of 
Jacob  for  ever  ;  and  of  his  kingdom  there  shall  be  no  end. 

26.  Now  in  the  sixth  month.  It  was  a  wonderful  dispensa- 
tion of  the  divine  purpose,  and  far  removed  from  the  ordi- 
nary judgment  of  men,  that  God  determined  to  make  the 
beginning  of  the  generation  of  the  herald  more  illustrious 
than  that  of  his  own  Son.  The  prophecy  respecting  John 
was  published  in  the  temple  and  universally  known  :  Christ 
is  promised  to  a  virgin  in  an  obscure  town  of  Judea,  and  this 
prophecy  remains  buried  in  the  breast  of  a  young  woman. 
But  it  was  proper  that,  even  from  the  birth  of  Christ,  that 
saying  should  be  fulfilled,  "  it  pleased  God  by  foolishness  to 
save  them  that  believe,"  (1  Cor.  i.  21.)  The  treasure  of  this 
mystery  was  committed  by  him  to  a  virgin  in  such  a  manner, 
that  at  length,  when  the  proper  time  came,  it  might  be  com- 
municated to  all  the  godly.      It  was,  I  own,  a  mean  kind  of 


32  COMMENTARY  ON  A 

guardianship ;  but  whether  for  trying  the  humility  of  faith, 
or  restraining  the  pride  of  the  ungodly,  it  was  the  best 
adapted.  Let  us  learn,  even  when  the  reason  does  not  im- 
mediately appear,  to  submit  modestly  to  God,  and  let  us  not 
be  ashamed  to  receive  instruction  from  her  who  carried  in 
her  womb  Christ  the  eternal  '^  wisdom  of  God,"  (1  Cor.  i. 
24.)  There  is  nothing  which  we  should  more  carefully  avoid 
than  the  proud  contempt  that  would  deprive  us  of  the  know- 
ledge of  the  inestimable  secret,  which  God  has  purposely 
"  hid  from  the  wise  and  prudent,  and  revealed"  to  the  humble 
and  "to  babes,"  (Luke  x.  21.) 

It  was,  I  think,  for  the  same  reason  that  he  chose  a  virgin 
betrothed  to  a  man.  There  is  no  foundation  for  Origen's 
opinion,  that  he  did  this  for  the  purpose  of  concealing  from 
Satan  the  salvation  which  he  was  preparing  to  bestow  on 
men.  The  marriage  was  a  vail  held  out  before  the  eyes  of 
the  world,  that  he  who  was  commonly  "  supposed  to  be  the 
son  of  Joseph"  (Luke  iii.  23)  might  at  length  be  believed  and 
acknowledged  by  the  godly  to  be  the  Son  of  God.  Yet  the 
entrance  of  Christ  into  the  world  was  not  destitute  of  glory ; 
for  the  splendour  of  his  Godhead  was  manifested  from  the 
commencement  by  his  heavenly  Father.  Angels  announced 
that  "a  Saviour  was  born,"  (Luke  ii.  11;)  but  their  voice 
w^as  only  heard  by  the  shepherds,  and  travelled  no  farther. 
One  miracle, — everywhere  published  by  "  the  wise  men  who 
came  from  the  east,"  (Mat.  ii.  1,)  that  they  had  seen  a  star 
which  proclaimed  the  birth  of  the  Highest  King, — may  have 
been  highly  celebrated.  Yet  we  see  how  God  kept  his  Son, 
as  it  were,  in  concealment,  until  the  time  of  his  fuU  manifes- 
tation arrived,  and  then  erected  for  him  a  platform,  that  he 
might  be  beheld  by  all. 

The  participle  yas/x-v^jcrrgy/^gv^jv,  which  is  employed  by  the  Evan- 
gelist, signifies  that  the  virgin  had  then  been  engaged  to  her 
bridegroom,  but  was  not  yet  given  as  a  wife  to  her  husband. 
For  it  was  customary  among  Jewish  parents  to  keep  their 
daughters  some  time  at  home,  after  they  had  been  betrothed 
to  men ;  otherwise,  the  law  relating  to  the  seduction  of  a 
"  betrothed  damsel"  (Deut.  xxii.  23)  would  have  been  unne- 
cessary.    Luke  says  that  Joseph  was  of  the  house  of  David; 


HARMONY  OF  THE  EVANGELISTS.  33 

for  families  are  usually  reckoned  by  the  names  of  the  men  ; 
but  on  this  point  we  shall  speak  more  fully  in  another  place. 

28.  Hail,  thou  who  hast  obtained  favour.  The  angel's  com- 
mission being  of  an  astonishing  and  almost  incredible  descrip- 
tion, he  opens  it  with  a  commendation  of  the  grace  of  God. 
And  certainly,  since  our  limited  capacities  admit  too  slender 
a  portion  of  knowledge  for  comprehending  the  vast  greatness 
of  the  works  of  God,  our  best  remedy  is,  to  elevate  them  to 
meditation  on  his  boundless  grace.  A  conviction  of  the  Di- 
vine goodness  is  the  entrance  of  faith,  and  the  angel  properly 
observes  this  order,  that,  after  preparing  the  heart  of  the 
virgin  by  meditation  on  the  grace  of  God,  he  may  enlarge  it 
to  receive  an  incomprehensible  mystery.  For  the  participle 
xzy^a^iTU[Msvri,  which  Luke  employs,  denotes  the  undeserved 
favour  of  God.  This  appears  more  clearly  from  the  Epistle 
to  the  Ephesians,  (i.  6,)  where,  speaking  of  our  reconciliation 
to  God,  Paul  says,  God  "hath  made  us  accepted  (s^a^/ruciv) 
in  the  Beloved  :"  that  is,  he  has  received  into  his  favour,  and 
embraced  with  kindness,  us  who  were  formerly  his  enemies. 

The  angel  adds,  the  Lord  is  with  thee.  To  those  on  whom 
he  has  once  bestowed  his  love  God  shows  himself  gracious 
and  kind,  follows  and  "  crowns  them  with  loving-kindness," 
(Ps.  ciii.  4.)  Next  comes  the  third  clause,  that  she  is  blessed 
among  women.  Blessing  is  here  put  down  as  the  result  and 
proof  of  the  Divine  kindness.  The  word  Blessed  does  not, 
in  my  opinion,  mean,  Worthy  of  praise ;  but  rather  means, 
Happy.  Thus,  Paul  often  supplicates  for  believers,  first 
"  grace"  and  then  "  peace,"  (Kom.  i.  7 ;  Eph.  i.  2,)  that  is, 
every  kind  of  blessings  ;  implying  that  we  shall  then  be  truly 
happy  and  rich,  when  we  are  beloved  by  God,  from  whom  all 
blessings  proceed.  But  if  Mary's  happiness,  righteousness, 
and  life,  flow  from  the  undeserved  love  of  God,  if  her  virtues 
and  all  her  excellence  are  nothing  more  than  the  Divine 
kindness,  it  is  the  height  of  absurdity  to  tell  us  that  we  should 
seek  from  her  what  she  derives  from  another  quarter  in  the 
same  manner  as  ourselves.  "With  extraordinary  ignorance 
have  the  Papists,  by  an  enchanter's  trick,  changed  this  salu- 
tation into  a  prayer,  and  have  carried  their  folly  so  far,  that 
VOL.  I.  c 


34  COMMENTARY  ON  A 

their  preachers  are  not  permitted,  in  the  pulpit,  to  implore 
the  grace  of  the  Spirit,  except  through  their  Hail,  Mary} 
But  not  only  are  these  words  a  simple  congratulation.  They 
unwarrantably  assume  an  office  which  does  not  belong  to 
them,  and  which  God  committed  to  none  but  an  angel. 
Their  silly  ambition  leads  them  into  a  second  blunder,  for 
they  salute  a  person  who  is  absent. 

29.  When  she  had  seen  him,  she  was  agitated.  Luke  does 
not  say  that  she  ivas  agitated  by  the  presence  of  the  angel, 
but  hg  his  address.  Why  then  does  he  also  mention  his  pre- 
sence ?^  The  reason,  I  think,  is  this.  Perceiving  in  the  angel 
something  of  heavenly  glory,  she  was  seized  with  sudden 
dread  arising  out  of  reverence  for  God.  She  was  agitated, 
because  she  felt  that  she  had  received  a  salutation,  not  from 
a  mortal  man,  but  from  an  angel  of  God.  But  Luke  does 
not  say  that  she  was  so  agitated  as  to  have  lost  recollection. 
On  the  contrary,  he  mentions  an  indication  of  an  attentive 
and  composed  mind ;  for  he  afterwards  adds,  and  was  con- 
sidering what  that  salutation  would  he :  that  is,  what  was  its 
object,  and  what  was  its  meaning.  It  instantly  occurred  to 
her  that  the  angel  had  not  been  sent  for  a  trifling  purpose. 
This  example  reminds  us,  first,  that  we  ought  not  to  be  care- 
less observers  of  the  works  of  God ;  and,  secondly,  that  our 
consideration  of  them  ought  to  be  regulated  by  fear  and 
reverence. 

30.  Fear  not,  Mary.  He  bids  her  lay  aside  fear.  Let  us 
always  remember — what  arises  from  the  weakness  of  the 
flesh — that,  whenever  the  feeblest  ray  of  the  Divine  glory 
bursts  upon  us,  we  cannot  avoid  being  alarmed.  When  we 
become  aware,  in  good  earnest,  of  the  presence  of  God,  we 
cannot  think  of  it  apart  fi'om  its  effects.^  Accordingly,  as 
we  are  all  amenable  to  his  tribunal,  fear  gives  rise  to  trem- 

1  "  Ave,  Maria." 

2  "Cur  ergo  aspectus  etiam  meminit?"  Calvin's  allusion  is  brought 
out  more  clearly  in  his  own  vernacular.  "  Pourquoy  done  dit-il,  Quand 
elle  I'eut  veu  ?" — "  Why  then  does  he  say,  When  she  had  seen  him  f 

3  "Neque  otiosam  imaginari  Hcet." — "  Car  nous  ne  pouvons  point  ap- 
prehender  k  bon  escient  la  presence  de  Dieu,  sinon  avec  ses  effects." 


HARMOKT  OF  THE  EVANGELISTS.  35 

bllng,  until  God  manifests  himself  as  a  Father.  The  holy- 
virgin  saw  in  her  own  nation  such  a  mass  of  crimes,  that  she 
had  good  reason  for  dreading  heavier  punishments.  To  re- 
move this  fear,  the  angel  declares  that  he  has  come  to  certify 
and  announce  an  inestimable  blessing.  The  Hebrew  idiom, 
Thou  hast  found  favour^  is  used  hj  Luke  instead  of,  "  God 
has  been  merciful  to  thee  :"  for  a  person  is  said  to  find  favour, 
not  when  he  has  sought  it,  but  when  it  has  been  freely  offered 
to  him.  Instances  of  this  are  so  well  known,  that  it  would 
be  of  no  use  to  quote  them. 

31.  Behold,  thou  shalt  conceive  in  thy  womb.  The  angel 
adapts  his  words,  first  to  Isaiah's  prophecy,  (Isa.  vii.  14,) 
and  next  to  other  passages  of  the  Prophets,  with  the  view  of 
affecting  more  powerfully  the  mind  of  the  virgin :  for  such 
prophecies  were  well  known  and  highly  esteemed  among  the 
godly.  At  the  same  time,  it  ought  to  be  observed  that  the 
angel  did  not  merely  speak  in  private  to  the  ear  of  the  virgin, 
but  brought  glad  tidings,  {svayyeXiov,)  which  were  shortly  after- 
wards to  be  published  throughout  the  whole  world.  It  was 
not  without  the  purpose  of  God,  that  the  agreement,  be- 
tween ancient  prophecies  and  the  present  message  respecting 
the  manifestation  of  Christ,  was  so  clearly  pointed  out.  The 
word  conceive  is  enough  to  set  aside  the  dream  of  Marcion 
and  Manichaeus  :  for  it  is  easy  to  gather  from  it  that  Mary 
brought  forth  not  an  ethereal  body  or  phantom,  but  the  fruit 
which  she  had  previously  conceived  in  her  womb. 

Thou  shalt  call  his  name  Jesus.  The  reason  of  the  name 
is  given  by  Matthew  :  for  he  shall  save  his  people  from  their 
sins,  (Mat.  i.  21.)  And  so  the  name  contains  a  promise  of 
salvation,  and  points  out  the  object  for  which  Christ  was  sent 
by  the  Father  into  the  world,  as  he  tells  us  that  he  "  came 
not  to  judge  the  world,  but  to  save  the  world,"  (John  xii. 
47.)  Let  us  remember  that  not  by  the  will  of  men,  but  by 
the  command  of  God,  was  this  name  given  to  him  by  the 
angel,  that  our  faith  may  have  its  foundation,  not  in  earth, 
but  in  heaven.  It  is  derived  from  the  Hebrew  word  V^^, 
salvation,  from  which  comes  )^'^^)'n,  which  signifies  to  save. 
It  is  a  waste  of  ingenuity  to  contend  that  it  differs  from 


36  COMMENTARY  ON  A 

the  Hebrew  name  )^)t^)T\\  (Jehoshua  or  Joshua.)  The 
Rabbins  everywhere  write  the  word  Jesu  ;  and  they  do 
this  with  evident  malice,  that  they  may  not  bestow  on  Christ 
an  honourable  name,  but,  on  the  contrary,  may  insinuate 
that  he  is  some  pretended  Jew.  Their  manner  of  writing  it, 
accordingly,  is  of  no  more  importance  than  the  barking  of  a 
dog.  The  objection  that  it  is  far  beneath  the  dignity  of  the 
Son  of  God  to  have  a  name  in  common  with  others,  might 
equally  apply  to  the  name  Christ,  or  Anointed.  But  the 
solution  of  both  is  easy.  What  was  exhibited  in  shadow 
under  the  law  is  fully  and  actually  manifested  in  the  Son  of 
God  ;  or,  what  was  then  a  figure  is  in  him  a  substance. 
There  is  another  objection  of  as  little  weight.  They  assert 
that  the  name  of  Jesus  is  not  worthy  of  veneration  and  awe, 
that  at  the  name  of  Jesus  every  knee  should  hoic,  (Philip,  ii.  9, 
10,)  if  it  does  not  belong  exclusively  to  the  Son  of  God. 
For  Paul  does  not  attribute  to  him  a  magical  name,  as  if  in 
its  very  syllables  majesty  resided,  but  his  language  simply 
means  that  Christ  has  received  from  the  Father  the  highest 
authority,  to  which  the  whole  world  ought  to  submit.  Let 
us  then  bid  adieu  to  such  imaginations,  and  know,  that  the 
name  Jesus  was  given  to  Christ,  in  order  that  believers 
may  be  instructed  to  seek  in  him  what  had  formerly  been 
shadowed  out  under  the  Law. 

32.  He  shall  he  great.  The  angel  had  said  the  same  thing 
about  John  the  Baptist,  and  yet  did  not  intend  to  make  him 
equal  to  Christ.  But  the  Baptist  is  great  in  his  own  class, 
while  the  greatness  of  Christ  is  immediately  explained  to  be 
such  as  raises  him  above  all  creatures.  For  to  him  alone 
this  belongs  as  his  own  peculiar  prerogative  to  be  called  the 
Son  of  God.  So  the  apostle  argues.  Unto  which  of  the 
angels  said  he  at  any  time,  Thou  art  my  Son,  this  day  have  I 
begotten  thee  ?  (Heb.  i.  5.)  Angels  and  kings,  I  admit,  are 
sometimes  dignified  with  this  title  in  Scripture ;  but  they  are 
denominated  in  common  the  sons  of  God,  on  account  of  their 
high  rank.  But  it  is  perfectly  clear  and  certain,  that  God 
distinguishes  his  own  Son  from  all  the  others,  when  he  thus 
addresses  him  particularly,   Thou  art  my  Son,  (Ps.  ii.   7. 


HARMONY  OF  THE  EVANGELISTS.  37 

Christ  is  not  confounded  either  with  angels  or  with  men,  so 
as  tn  be  one  of  the  multitude  of  the  sons  of  God  ;  but  what 
is  given  to  him  no  other  has  a  right  to  claim.  The  sons  of 
God  are  kings,  not  certainly  by  natural  right,  but  because 
God  has  bestowed  on  them  so  great  an  honour.  Even  angels 
have  no  right  to  this  distinction,  except  on  account  of  their 
high  rank  among  creatures,  in  subordination  to  the  Great 
Head,  (Eph.  i.  21.)  We  too  are  sons,  but  by  adoption, 
which  we  obtain  by  faith ;  for  we  have  it  not  from  nature  : 
Christ  is  the  only  Son,  the  only-begotten  of  the  Father,  (John 
i.  14.) 

The  future  tense  of  the  verb,  he  shall  be  called  the  Son 
of  the  Highest,  is  tortured  by  that  filthy  dog^  Servetus  to 
prove  that  Christ  is  not  the  eternal  Son  of  God,  but  began 
to  be  so  considered,  when  he  took  upon  him  our  flesh.  This 
is  an  intolerable  slander.  He  argues  that  Christ  was  not 
the  Son  of  God  before  he  appeared  in  the  world  clothed 
with  flesh ;  because  the  angel  says.  He  shall  be  called. 
On  the  contrary,  I  maintain,  the  words  of  the  angel  mean 
nothing  more  than  that  he,  who  had  been  the  Son  of  God 
from  eternity,  would  be  manifested  as  such  in  the  Jlesh, 
(1  Tim.  iii.  16 ;)  for  to  be  called  denotes  clear  knowledge. 
There  is  a  wide  difference  between  the  two  statements, — 
that  Christ  began  to  be  the  Son  of  God,  which  he  was  not 
before, — and  that  he  was  manifested  among  men,  in  order 
that  they  might  know  him  to  be  the  person  who  had  been 
formerly  promised.  Certainly,  in  every  age  God  has  been 
addressed  by  his  people  as  a  Father,  and  hence  it  foUows, 
that  he  had  a  Son  in  heaven,  from  whom  and  by  whom 
men  obtained  the  sonship.  For  men  take  too  much  upon 
them,  if  they  venture  to  boast  of  being  the  sons  of  God,  in 
any  other  respect  than  as  members  of  the  only-begotten  Son, 

'  The  use  of  such  epithets  may  not  be  easily  reconciled  to  the  refine- 
ments of  modern  taste  ;  but,  three  centuries  a^o,  few  readers  would  be 
startled  by  them,  and  they  are  much  more  sparmgiy  employed  by  Calvin 
than  by  many  of  his  contemporaries.  Not  to  mention  that  Paul  says, 
Beware  of  dogs^  (Phil.  iii.  2,)  and  that  the  statement,  Without  are  dogs, 
(Rev.  xxii.  15,)  bears  the  mipress  of  the  Alpha  andOmega^  (Rev.  xxii. 
13,)  Servetus,  to  whom  the  epithet  '■'■  filthy''''  is  appHed,  had  denied  the 
fundamental  doctrine  of  our  Lord's  supreme  Divinity,  and  had  luxuriated 
in  the  most  revolting  and  blasphemous  expressions. — Ed. 


38  COMMENTARY  ON  A 

(John  i.  18.)  Certain  it  is,  that  confidence  in  the  Son  alone, 
as  Mediator,  inspired  the  holy  fathers  with  confidence  to 
employ  so  honourable  an  address.  That  more  complete 
knowledge,  of  which  we  are  now  speaking,  is  elsewhere 
explained  by  Paul  to  mean,  that  we  are  now  at  liberty  not 
only  to  call  God  our  Father,  but  boldly  to  cry,  Ahba,  Father, 
(Rom.  viii.  15 ;  Gal.  iv.  6.) 

The  Lord  God  will  give  unto  him  the  throne  of  his  father 
David.  We  have  said  that  the  angel  borrows  from  the 
prophets  the  titles  which  he  bestows  on  Christ,  in  order 
that  the  holy  virgin  might  more  readily  acknowledge  him 
to  be  the  Redeemer  formerly  promised  to  the  fathers. 
Whenever  the  prophets  speak  of  the  restoration  of  the 
church,  they  direct  all  the  hope  of  believers  to  the  kingdom 
of  David,  so  that  it  became  a  common  maxim  among  the 
Jews,  that  the  safety  of  the  church  would  depend  on  the 
prosperous  condition  of  that  kingdom,  and  that  nothing  was 
more  fitting  and  suitable  to  the  office  of  the  Messiah  than  to 
raise  up  anew  the  kingdom  of  David.  Accordingly,  the  name 
of  David  is  sometimes  applied  to  the  Messiah.  "  They  shall 
serve  the  Lord  their  God,  and  David  their  king,"  (Jer.  xxx. 
9.)  Again,  '^  my  servant  David  shall  be  a  prince  among 
them,"  (Ezek.  xxxiv.  24  ;  xxxvii.  24.)  *^  They  shall  seek  the 
Lord  their  God,  and  David  their  king,"  (Hos.  iii.  5.)  The 
passages  in  which  he  is  called  "  the  son  of  David"  are  suffi- 
ciently well  known.  In  a  word,  the  angel  declares  that  in 
the  person  of  Christ  would  be  fulfilled  the  prediction  of 
Amos,  "  In  that  day  will  I  raise  up  the  tabernacle  of  David 
that  is  fallen,"  (Amos  ix.  11.) 

33.  And  he  shall  reign  over  the  house  of  Jacob.  As  salvation 
was  promised,  in  a  peculiar  manner,  to  the  Jews,  (the  cove- 
nant having  been  made  with  their  father  Abraham,  Gen. 
xvii.  7,)  and  Christ,  as  Paul  informs  us,  "  was  a  minister  of 
the  circumcision,"  (Rom.  xv.  8,)  the  angel  properly  fixed  his 
reign  in  that  nation,  as  its  peculiar  seat  and  residence.  But 
this  is  in  perfect  accordance  with  other  predictions,  which 
spread  and  extend  the  kingdom  of  Christ  to  the  utmost 
limits   of  the  earth.     By  a  new   and  wonderful  adoption, 


HARMONY  OF  THE  EVANGELISTS.  39 

God  has  admitted  into  the  family  of  Jacob  the  Gentiles, 
who  formerly  were  strangers ;  though  in  such  a  manner  that 
the  Jews,  as  the  first-born,  held  a  preferable  rank ;  as  it  is 
said,  "  The  Lord  shall  send  the  rod  of  thy  strength  out  of 
Zion,"  (Ps.  ex.  3.)     Christ's  throne  was,  therefore,  erected 
among  the  people  of  Israel,  that  he  might  thence  subdue  the 
whole  world.     AU  whom  he  has  joined  by  faith  to  the  child- 
ren of  Abraham  are  accounted  the  true  Israel.     Thous^h  the 
Jews,  by  their  revolt,  have  separated  themselves  from  the 
church  of  God,  yet  the  Lord  wiU  always  preserve  till  the 
end  some  "  remnant,"  (Rom.  xi.  5 ;)  for  his  "  calling  is  with- 
out repentance,"  (Rom.  xi.  29.)     The  body  of  the  people  is 
apparently  cut  off;  but  we  ought  to  remember  the  mystery 
of  which  Paul  speaks,  (Rom.  xi.  25,)  that  God  will  at  length 
gather  some  of  the  Jews  out  of  the  dispersion.     Meanwhile, 
the  church,  which  is  scattered  through  the  whole  world,  is 
the  spiritual  house  of  Jacob  ;  for  it  drew  its  origin  from  Zion. 
For  ever.     The  angel  points  out  the  sense  in  Avhich  it  was 
so  frequently  predicted  by  the  prophets  that  the  kingdom  of 
David  would  be  without  end.     It  was  only  during  his  own 
reign  and  that  of  Solomon,  that  it  remained  wealthy  and 
powerful.     Rehoboam,  the  third  successor,  hardly  retained  a 
tribe  and  a  half.     The  angel  now  declares  that,  when  it  has 
been  established  in  the  person  of  Christ,  it  will  not  be  liable 
to  destruction,  and,  to  prove  this,   employs  the  words  of 
Daniel,    (vii.    14,)    of  his   kingdom   there   shall  he   no   end.^ 
Though  the  meaning  of  the  w^ords  is,  that  God  will  for  ever 
protect  and  defend  the  kingdom  of  Christ  and  the  church, 
so  that  it  shall  not  perish  on  the  earth  "  as  long  as  the  sun 
and  moon  endure,"    (Ps.  Ixxii.  5,  17,)  yet  its  true  perpe- 
tuity relates  to  the  glory  to  come.     So  then,  believers  fol- 
low each  other  in  this  life,  by  an  uninterrupted  succession, 
till  at  length  they  are  gathered  together  in  heaven,  where 
they  shaU  reign  without  end. 

^  Daniel's  prediction  referred  to  runs  thus  :  "  His  dominion  is  an  ever- 
lasting dominion,  which  shall  not  pass  away,  and  his  kingdom  that  which 
shall  not  be  destroyed."  The  angel  does  not  "  employ  these  words  ;" 
but  his  departiure  from  them  is  not  strongly  marked,  and  it  can  scarcely 
be  doubted  that  he  had  this  passage  in  his  eye. — Ed. 


40  COMMENTARY  ON  A 


Luke. 

I.  34.  And  Mary  said  to  tlie  angel,  How  shall  this  be,  since  I  know 
not  a  man  ?  35.  And  the  angel  answering  said  to  her.  The  Holy  Ghost 
shall  come  upon  thee,  and  the  power  of  the  Highest  shall  overshadow 
thee  :  wherefore  also  the  holy  thing  which  shall  be  born  shall  be  called 
the  Son  of  God.  36.  And,  behold,  Ehsabeth  thy  cousin,  even  she  hath 
conceived  a  son  in  her  old  age,  and  this  is  the  sixth  month  to  her  who 
was  called  barren :  37.  For  no  word  shall  be  impossible  with  God. 
38.  And  Mary  said.  Behold  the  handmaid  of  the  Lord :  be  it  unto  me 
according  to  thy  word.     And  the  angel  departed  from  her. 

34.  Hoiv  shall  this  he  f  The  holy  virgin  appears  to  con- 
fine the  power  of  God  within  as  narrow  limits  as  Zacharias 
had  formerly  done ;  for  what  is  beyond  the  common  order 
of  nature,  she  concludes  to  be  impossible.  She  reasons  in 
this  manner.  /  know  not  a  man :  how  then  can  I  believe 
that  what  you  tell  me  will  happen  ?  We  ought  not  to  give 
ourselves  very  much  trouble^  to  acquit  her  of  all  blame. 
She  ought  immediately  to  have  risen  by  faith  to  the 
boundless  power  of  God,  which  is  not  at  all  fettered  to 
natural  means,  but  sways  the  whole  world.  Instead  of 
this,  she  stops  at  the  ordinary  way  of  generation.  Still, 
it  must  be  admitted  that  she  does  not  hesitate  or  in- 
quire in  such  a  manner  as  to  lower  the  power  of  God  to 
the  level  of  her  senses;  but  is  only  carried  away  by  a 
sudden  impulse  of  astonishment  to  put  this  question.  That 
she  readily  embraced  the  promise  may  be  concluded  from 
this,  that,  though  many  things  presented  themselves  on  the 
opposite  side,  she  has  no  doubt  but  on  one  point. 

She  might  instantly  have  objected,  where  was  that 
throne  of  David  ^  for  all  the  rank  of  kingly  power  had  been 
long  ago  set  aside,  and  all  the  lustre  of  royal  descent  had 
been  extinguished.  Unquestionably,  if  she  had  formed  her 
opinion  of  the  matter  according  to  the  judgment  of  the 
flesh,  she  would  have   treated  as   a  fable  what   the   angel 

1  "  Nee  vero  magnopere  laborandum  est."  This  is  bold  language, 
and  must  have  sounded  harsh  and  irreverent  to  a  Popish  ear  :  but  in  his 
French  version  Calvin  uses  still  less  ceremony.  "  We  must  not  teaze 
ourselves  much  to  find  out  a  way  of  vindicating  her  enth'ely." — "  Or  il 
ne  nous  faut  pas  beaucoup  tormenter  a  trouver  faQon  de  la  justifier  en- 
tierement." — Ed. 


HARMONY  OF  THE  EVANGELISTS.  41 

had  told  her.  There  can  be  no  doubt  that  she  was  fully 
convinced  of  the  restoration  of  the  church,  and  easily  gave 
way  to  what  the  flesh  would  have  pronounced  to  be  in- 
credible. And  then  it  is  probable  that  the  attention  of 
the  public  was  everywhere  directed  at  that  time  to  the 
prediction  of  Isaiah,  in  which  God  promises  that  he  would 
raise  up  a  rod  out  of  the  despised  stem  of  Jesse,  (Isa.  xi.  1.) 
That  persuasion  of  the  kindness  of  God,  which  had  been 
formed  in  the  mind  of  the  virgin,  led  her  to  admit,  in  the 
fullest  manner,  that  she  had  received  a  message  as  to 
raising  up  anew  the  throne  of  David.  If  it  be  objected 
that  there  was  also  another  prediction,  a  virgin  shall  con- 
ceive and  hear  a  son,  (Isa.  vii.  14,)  I  reply,  that  this 
mystery  was  then  very  imperfectly  understood.  True,  the 
Fathers  expected  the  birth  of  a  King,  under  whose  reign 
the  people  of  God  would  be  happy  and  prosperous;  but 
the  manner  of  its  accomplishment  lay  concealed,  as  if  it 
had  been  hidden  by  a  veil.  There  is  no  wonder,  there- 
fore, if  the  holy  virgin  puts  a  question  on  a  subject  hitherto 
unknown  to  her. 

The  conjecture  which  some  have  drawn  from  these  words, 
that  she  had  formed  a  vow  of  perpetual  virginity,  is  un- 
founded and  altogether  absurd.  She  would,  in  that  case, 
have  committed  treachery  by  allowing  herself  to  be  united 
to  a  husband,  and  would  have  poured  contempt  on  the  holy 
covenant  of  marriage ;  which  could  not  have  been  done  with- 
out mockery  of  God.  Although  the  Papists  have  exercised 
barbarous  tyranny  on  this  subject,  yet  they  have  never  pro- 
ceeded so  far  as  to  allow  the  wife  to  form  a  vow  of  continence 
at  her  own  pleasure.  Besides,  it  is  an  idle  and  unfounded 
supposition  that  a  monastic  life  existed  among  the  Jews. 

We  must  reply,  however,  to  another  objection,  that  the 
virgin  refers  to  the  future,  and  so  declares  that  she  will 
have  no  intercourse  with  a  man.  The  probable  and  simple 
explanation  is,  that  the  greatness  or  rather  majesty  of  the 
subject  made  so  powerful  an  impression  on  the  virgin,  that 
aU  her  senses  were  bound  and  locked  up  in  astonishment. 
When  she  is  informed  that  the  Son  of  God  will  be  born, 
she  imagines  something  unusual,  and  for  that  reason  leaves 


42  COMMENTARY  ON  A 

conjugal  intercourse  out  of  view.  Hence  she  breaks  out 
in  amazement,  How  shall  this  be^  And  so  God  graciously 
forgives  her,  and  replies  kindly  and  gently  by  the  angel,  be- 
cause, in  a  devout  and  serious  manner,  and  with  admira- 
tion of  a  divine  work,  she  had  inquired  how  that  would  be, 
which,  she  was  convinced,  went  beyond  the  common  and 
ordinary  course  of  nature.  In  a  word,  this  question  was  not 
so  contrary  to  faith,  because  it  arose  rather  from  admiration 
than  from  distrust. 

35.  The  Holy  Ghost  shall  come  upon  thee.  The  angel  does 
not  explain  the  manner,  so  as  to  satisfy  curiosity,  which 
there  was  no  necessity  for  doing.  He  only  leads  the  virgin 
to  contemplate  the  power  of  the  Holy  Spirit,  and  to  sur- 
render herself  silently  and  calmly  to  his  guidance.  The 
word  sTgXsucgra/,  shall  come  uporiy  denotes  that  this  would 
be  an  extraordinary  work,  in  which  natural  means  have  no 
place.  The  next  clause  is  added  by  way  of  exposition, 
and  the  power  of  the  Highest  shall  overshadow  thee :  for  the 
Spirit  may  be  regarded  as  the  essential  power  of  God, 
whose  energy  is  manifested  and  exerted  in  the  entire 
government  of  the  world,  as  well  as  in  miraculous  events. 
There  is  an  elegant  metaphor  in  the  word  I'^r/cx/acg/,  over- 
shadow. The  power  of  God,  by  which  he  guards  and  pro- 
tects his  own  people,  is  frequently  compared  in  Scripture 
to  a  shadow,  (Ps.  xvii.  8 ;  Ivii.  1 ;  xci.  1.)  But  it  appears 
to  have  another  and  peculiar  meaning  in  this  passage.  The 
operation  of  the  Spirit  would  be  secret,  as  if  an  inter- 
vening cloud  did  not  permit  it  to  be  beheld  by  the  eyes 
of  men.  Now,  as  God,  in  performing  miracles,  withholds 
from  us  the  manner  of  his  proceedings,  so  what  he  chooses 
to  conceal  from  us  ought  to  be  viewed,  on  our  part,  with 
seriousness  and  adoration. 

Therefore  also  the  holy  thing  which  shall  be  born.  This  is 
a  confirmation  of  the  preceding  clause :  for  the  angel  shows 
that  Christ  must  not  be  born  by  ordinary  generation,^  that 
he  may  be  holy,  and  that  he  may  be  the  Son  of  God;  that 

^  *•  Christum  opportere  absque  viri  et  muKeris  eoitu  nasci. 


HARMONY  OF  THE  EVANGELISTS.  43 

is,  that  in  holiness  and  glory  he  may  be  high  above  all 
creatures,  and  may  not  hold  an  ordinary  rank  among  men. 
Heretics,  who  imagine  that  he  became  the  Son  of  God 
after  his  human  generation,  seize  on  the  particle  therefore 
as  meaning  that  he  would  be  called  the  Son  of  God,  he- 
cause  he  was  conceived  in  a  remarkable  manner  by  the 
power  of  the  Holy  Spirit.  But  this  is  a  false  conclusion : 
for,  though  he  was  manifested  to  be  the  Son  of  God  in 
the  flesh,  it  does  not  follow  that  he  was  not  the  Word 
begotten  of  the  Father  before  the  ages.  On  the  contrary, 
he  who  had  been  the  Son  of  God  in  his  eternal  Godhead, 
appeared  also  as  the  Son  of  God  in  human  flesh.  This 
passage  not  only  expresses  a  unity  of  person  in  Christ,  but 
at  the  same  time  points  out  that,  in  clothing  himself  with 
human  flesh,  Christ  is  the  Son  of  God.  As  the  name.  Son 
of  God,  belonged  to  the  divine  essence  of  Christ  from  the 
beginning,  so  now  it  is  applied  unitedly  to  both  natures, 
because  the  secret  and  heavenly  manner  of  generation  has 
separated  him  from  the  ordinary  rank  of  men.  In  other 
passages,  indeed,  with  the  view  of  asserting  that  he  is  truly 
man,  he  calls  himself  the  Son  of  man,  (John  v.  27;)  but 
the  truth  of  his  human  nature  is  not  inconsistent  with  his 
deriving  peculiar  honour  above  all  others  from  his  divine 
generation,  having  been  conceived  out  of  the  ordinary  way 
of  nature  by  the  Holy  Spirit.  This  gives  us  good  reason 
for  growing  confidence,  that  we  may  venture  more  freely  to 
call  God  our  Father,  because  his  only  Son,  in  order  that  we 
might  have  a  Father  in  common  with  him,  chose  to  be  our 
brother. 

It  ought  to  be  observed  also  that  Christ,  because  he  was 
conceived  by  a  spiritual  power,  is  called  the  holy  seed.  For, 
as  it  Avas  necessary  that  he  should  be  a  real  man,  in  order 
that  he  might  expiate  our  sins,  and  vanquish  death  and 
Satan  in  our  flesh;  so  was  it  necessary,  in  order  to  his 
cleansing  others,  that  he  should  be  free  from  every  spot 
and  hlemishj  (1  Pet.  i.  19.)  Though  Christ  was  formed  of 
the  seed  of  Abraham,  yet  he  contracted  no  defilement  from 
a  sinful  nature ;  for  the  Spirit  of  God  kept  him  pure  from  the 
very  commencement ;  and  this  was  done  not  merely  that  he 


44  COMMENTARY  ON  A 

might  abound  in  personal  holiness,  but  chiefly  that  he 
might  sanctify  his  own  people.  The  manner  of  conception, 
therefore,  assures  us  that  we  have  a  Mediator  separate  from 
sinners,  (Heb.  vii.  2Q.) 

36.  And,  behold,  Elisabeth  thy  cousin.  By  an  instance 
taken  from  her  own  relatives,  the  angel  encourages  the 
faith  of  Mary  to  expect  a  miracle.  If  neither  the  barren- 
ness nor  the  old  age  of  Elisabeth  could  prevent  God  from 
making  her  a  mother,  there  was  no  better  reason  why  Mary 
should  confine  her  view  within  the  ordinary  limits  of  nature, 
when  she  beheld  such  a  demonstration  of  divine  power  in 
her  cousin.  He  mentions  expressly  the  sixth  month ;  because 
in  the  fifth  month  a  woman  usually  feels  the  child  quicken 
in  the  womb,  so  that  the  sixth  month  removes  aU  doubt. 
True,  Mary  ought  to  have  placed  such  a  reliance  on  the 
bare  word  of  God  as  to  require  no  support  to  her  faith 
from  any  other  quarter ;  but,  to  prevent  farther  hesitation, 
the  Lord  condescends  to  strengthen  his  promise  by  this 
new  aid.  With  equal  indulgence  does  he  cheer  and^  sup- 
port us  every  day;  nay,  with  greater  indulgence,  because 
our  faith  is  weaker.  That  we  may  not  doubt  his  truth, 
testimonies  to  confirm  it  are  brought  by  him  from  every 
direction. 

A  question  arises,  how  Elisabeth,  who  was  of  the  daughters 
of  Aaron,  (ver.  5,)  and  Mary,  who  was  descended  from  the 
stock  of  David,  could  be  cousins.  This  appears  to  be  at 
variance  with  the  law,  which  prohibited  women  from  marry- 
ing into  a  different  tribe  from  their  own,  (Num.  xxxvi.  6.) 
With  respect  to  the  law,  if  we  look  at  its  object,  it  for- 
bade those  intermarriages  only  which  might  "remove  in- 
heritances from  tribe  to  tribe,"  (Num.  xxxvi.  7.)  No 
such  danger  existed,  if  any  woman  of  the  tribe  of  Judah 
married  a  priest,  to  whom  an  inheritance  could  not  be  con- 
veyed. The  same  argument  would  hold  if  a  woman  of  the 
tribe  of  Levi  passed  into  another  tribe.  It  is  possible  that 
the  mother  of  the  holy  virgin  might  be  descended  from 
the  family  of  Aaron,  and  so  her  daughter  might  be  cousin  to 
Elisabeth. 


HARMONY  OF  THE  EVANGELISTS.  45 

37.  For  no  word  shall  he  impossible  with  God,  If  we 
choose  to  take  ^^/^a,  word,  in  its  strict  and  native  sense,  the 
meaning  is,  that  God  will  do  what  he  hath  promised,  for  no 
hinderance  can  resist  his  power.  The  argument  will  be, 
God  hath  promised,  and  therefore  he  will  accomplish  it ;  for 
we  ought  "not  to  allege  any  impossibility  in  opposition  to  his 
word.  But  as  a  word  often  means  a  thing  in  the  idiom  of 
the  Hebrew  language,  (which  the  Evangelists  followed, 
though  they  wrote  in  Greek,  ^)  we  explain  it  more  simply, 
that  nothing  is  impossible  with  God.  We  ought  always,  in- 
deed, to  hold  it  as  a  maxim,  that  they  wander  widely  from 
the  truth  who,  at  their  pleasure,  imagine  the  power  of  God 
to  be  something  beyond  his  word;  for  we  ought  always  to 
contemplate  his  boundless  power,  that  it  may  strengthen  our 
hope  and  confidence.  But  it  is  idle,  and  unprofitable,  and 
even  dangerous,  to  argue  what  God  can  do,  unless  we  also 
take  into  account  what  he  resolves  to  do.  The  angel  does 
here  what  God  frequently  does  in  Scripture,  employs  a 
general  doctrine  to  confirm  one  kind  of  promise.  This  is 
the  true  and  proper  use  of  a  general  doctrine,  to  apply  its 
scattered  promises  to  the  present  subject,  whenever  we  are 
uneasy  or  distressed ;  for  so  long  as  they  retain  their  general 
form,  they  make  little  impression  upon  us.  We  need  not 
wonder  if  Mary  is  reminded  by  the  angel  of  the  power  of 
God ;  for  our  distrust  of  it  diminishes  very  greatly  our  con- 
fidence in  the  promises.  All  acknowledge  in  words  that 
God  is  Almighty  ;  but,  if  he  promises  any  thing  beyond  what 
we  are  able  to  comprehend,  we  remain  in  doubt.^  Whence 
comes  this  but  from  our  ascribing  to  his  power  nothing  more 
than  what  our  senses  receive  ?  Thus  Paul,  commending  the 
faith  of  Abraham,  says,  that  he  "  gave  glory  to  God,  being 
fully  persuaded  that  what  he  had  promised  he  was  able  also 
to  perform,"  (Kom.  iv.  20,  21.)  In  another  passage,  speak- 
ing of  the  hope  of  eternal  life,  he  sets  before  him  the  promise 
of  God.     "  I  know,"  says  he,  "  whom  I  have  believed,  and 

*  "  Laquelle  ont  suivie  les  Evangelistes,  combien  qu'ils  escrivissent  en 
Grec." — Fr. 

^  "  Haesitamus." — "  We  are  in  a  state  of  uncertainty,  without  being 
able  to  convince  ourselves  of  it." — "  Nous  sommes  en  branle  sans  pouvoir 
nous  y  asseurer." — Fr. 


46  COMMENTARY  ON  A 

I  am  persuaded  that  he  is  able  to  keep  that  which  I  have 
committed  unto  him,"  (2  Tim.  i.  12.)  This  may  seem  to  be 
a  small  portion  of  faith ;  for  no  man,  however  wicked,  openly 
denies  God's  claim  to  be  Almighty.  But  he  who  has  the 
power  of  God  firmly  and  thoroughly  fixed  in  his  heart  will 
easily  surmount  the  other  obstacles  which  present  themselves 
to  faith.  It  ought  to  be  observed,  hoAvever,  that  the  power 
of  God  is  viewed  by  true  faith,  if  I  may  use  the  expression, 
as  efficacious.^  For  God  is  and  wishes  to  be  acknowledged 
as  powerful,  that  by  the  accomplishment  itself  he  may  prove 
his  faithfulness. 

38.  Behold  the  handmaid  of  the  Lord,  The  holy  virgin 
does  not  allow  herself  to  dispute  any  farther :  and  yet  many 
things  might  unquestionably  have  obtruded  themselves,  to 
repress  that  faith,  and  even  to  draw  off  her  attention  from 
what  was  said  to  her  by  the  angel.  But  she  stops  the 
entrance  of  opposing  arguments,  and  compels  herself  to 
obey.  This  is  the  real  proof  of  faith,  when  we  restrain  our 
minds,  and,  as  it  were,  hold  them  captive,  so  that  they  dare 
not  reply  this  or  that  to  God  :  for  boldness  in  disputing,  on 
the  other  hand,  is  the  mother  of  unbelief. 

These  are  weighty  expressions.  Behold  the  handmaid  of  the 
Lord:  for  she  gives  and  devotes  herself  unreservedly  to 
God,  that  he  may  freely  dispose  of  her  according  to  his  plea- 
sure. Unbelievers  withdraw  from  his  hand,  and,  as  far  as 
lies  in  their  power,  obstruct  his  work  :  but  faith  presents  us 
before  God,  that  we  may  be  ready  to  yield  obedience.  But 
if  the  holy  virgin  was  the  handmaid  of  the  Lord,  because  she 
yielded  herself  submissively  to  his  authority,  there  cannot  be 
worse  obstinacy  than  to  fly  from  him,  and  to  refuse  that 
obedience  which  he  deserves  and  requires.  In  a  w^ord,  as 
faith  alone  makes  us  obedient  servants  to  God,  and  gives  us 
up  to  his  power,  so  unbelief  makes  us  rebels  and  deserters. 

Be  it  unto  me.  This  clause  may  be  interpreted  in  two 
ways.     Either  the  holy  virgin,  leaving  her  former  subject,^ 

1  "  Effectualem." — "  We  must  observe  tli^t  true  faith  apprehends  the 
power  of  God,  not  in  the  air,  but  with  its  results." — "  II  faut  noter  que  la 
vraye  foy  appreheude  la  puissance  de  Dieu,  non  point  en  Fair,  mais  avec 
ses  effects."  *  "  Laissant  son  premier  propos." 


HARMONY  OF  THE  EVANGELISTS.  47 

betakes  herself  suddenly  to  prayers  and  supplications ;  or, 
she  proceeds  in  the  same  strain^  to  yield  and  surrender  her- 
self to  God.  I  interpret  it  simply  that  she  is  convinced  of 
the  power  of  God,  follows  cheerfully  where  he  calls,  trusts 
also  to  his  promise,  and  not  only  expects,  but  eagerly  desires, 
its  accomplishment.  [We  must  also  observe  that  she  is 
convinced  on  the  word  of  the  angel,  because  she  knows  that 
it  proceeded  from  God :  valuing  its  credit,  not  with  refer- 
ence to  him  who  was  its  messenger,  but  with  reference  to 
him  who  was  its  author.^] 

Luke. 

I.  39.  And  Mary  arising  in  those  days  went  into  the  mountainous 
parts  3  with  haste,  into  a  city  of  Judah,  40.  And  entered  into  the  house 
of  Zacharias,  and  saluted  Ehsabeth.  41.  And  it  happened,  when  Ehsa- 
beth  heard  the  sakitation  of  Mary,  the  babe  started  *  in  her  womb,  and 
Ehsabeth  was  filled  with  the  Holy  Ghost,  42.  And  exclaimed  with  a  loud 
voice,  and  said.  Blessed  art  thou  among  women,  and  blessed  is  the  fruit 
of  thy  womb.  43.  And  whence  is  this  to  me,  that  the  mother  of  my 
Lord  should  come  to  me  ?  44.  For  lo,  when  the  voice  of  thy  salutation 
was  made^  in  my  ears,  the  babe  started  for  joy  in  my  womb.  45.  And 
blessed  is  she  who  beheved:  for  there  shall  be  a  Mfilment*^  to  those 
things  which  have  been  told  her  by  the  Lord.^ 

39.  And  Mary  arising.  This  departure  mentioned  by 
Luke  proves  that  Mary's  faith  was  not  of  a  transitory 
nature :  for  the  promise  of  God  does  not  fade  away  with 
the  presence  of  the  angel,  but  is  impressed  upon  her  mind. 
The  haste  indicates  a  sincere  and  strong  affection.  We  may 
infer  from  it  that  the  Virgin  disregarded  every  thing  else,  and 
formed  a  just  estimate  of  this  grace  of  God.  But  it  may  be 
inquired,  what  was  her  object  in  undertaking  this  journey  ? 
It  certainly  was  not  made  for  the  mere  purpose  of  inquiry  : 


*  "  Uno  contextu." — "  En  contmuant  le  fil  de  son  propos." 

2  "II  faut  aussi  noter  qu'elle  s'asseure  sur  la  parole  de  I'Ange,  par  ce 
qu'elle  salt  qu'elle  est  procedee  de  Dieu  :  pesant  la  dignite  d'icelle  non  a 
cause  de  celuy  qui  en  estoit  le  messager,  mais  a  cause  de  celui  qui  en 
estoit  I'autheur." 

3  "  In  montana  ;" — "  et  s'en  alia  hastivement  aux  montagnes  ;" — "  and 
went  away  hastily  to  the  mountains."  ^       *  "  L'enfant  tressaiUit." 

5  "  Facta  est ;" — "  est  parvenue  a  mes  aureilles  ;" — "  reached  my  ears." 

6  «  Complementum  erit."  ''  "  Car  les  choses  qui  luy  ont  est^ 
dites  par  le  Seigneur  luy  seront  accomj)Hes." — "  For  the  things  which  were 
told  her  by  the  Lord  shall  be  accomplished  to  her." 


48  COMMENTARY  ON  A 

for  she  clierlshed  in  her  heart  by  faith  the  Son  of  God 
as  already  conceived  in  her  womb.  Nor  do  I  agree  with 
those  who  think  that  she  came  for  the  purpose  of  congra- 
tulating Elisabeth.^  I  think  it  more  probable  that  her 
object  was,  partly  to  increase  and  strengthen  her  faith, 
and  partly  to  celebrate  the  grace  of  God  which  both  had 
received.^ 

There  is  no  absurdity  in  supposing,  that  she  sought  to 
confirm  her  faith  by  a  view  of  the  miracle,  which  had  been 
adduced  to  her  with  no  small  effect  by  the  angel.  For, 
though  believers  are  satisfied  with  the  bare  word  of  God, 
yet  they  do  not  disregard  any  of  his  works  which  they  find 
to  be  conducive  to  strengthen  their  faith.  Mary  was  par- 
ticularly bound  to  receive  the  assistance  which  had  been 
offered,  unless  she  chose  to  reject  what  the  Lord  had  freely 
given  to  her.  Besides,  the  mutual  interview  might  arouse 
both  Elisabeth  and  herself  to  higher  gratitude,  as  is  evident 
from  what  follows.  The  power  of  God  became  more 
remarkable  and  striking  by  taking  in  at  one  view  both 
favours,  the  very  comparison  of  which  gave  no  small  addi- 
tional lustre.  Luke  does  not  name  the  city  in  which 
Zacharias  dwelt,  but  only  mentions  that  it  belonged  to  the 
tribe  of  Judah,  and  that  it  was  situated  in  a  hilly  district. 
Hence  we  infer  that  it  was  farther  distant  than  Jerusalem 
was  from  the  town  of  Nazareth. 

41.  When  Elisabeth  heard.  It  is  natural  that  sudden 
joy,  on  the  part  of  a  pregnant  woman,  should  cause  a  motion 
of  the  child  in  her  womb ;  but  Luke  intended  to  express 
an  extraordinary  occurrence.  No  good  purpose  would  be 
served  by  involving  ourselves  in  intricate  questions,  if  the 
child  was  aware  of  the  presence  of  Christ,  or  felt  an  emotion 
of  piety :  it  is  enough  for  us  that  the  bahe  started  by  a  secret 
movement  of  the  Spirit.  Luke  does  not  say  that  the  feeling 
belonged  to  the  child,  but  rather  intimates  that  this  part  of 
the  Divine  operation  took  place  in  the  mother  herself,  that 

'  "  GratiJandi  causa  ;" — "pour  faire  caresse  a  sa  cousine," 
2  "  niustrandae  ultro  citroque  gratiae  Dei ;" — "  de  celebrer  et  magnifier 
la  grace  de  Dieu  faite  k  Tune  et  a  I'autre." 


HARMONY  OF  THE  EVANGELISTS.  49 

the  babe  started  in  her  loomb.  The  expression,  she  was  filled 
with  the  Holy  Ghost,  means  that  she  was  suddenly  endued 
with  the  gift  of  prophecy  to  an  unusual  extent :  for  the  gifts 
of  the  Spirit  had  not  formerly  been  wanting  in  her,  but 
their  power  then  appeared  more  abundant  and  extraordinary. 

42.  Blessed  art  thou.  She  seems  to  put  Mary  and  Christ 
on  an  equal  footing,  which  would  have  been  highly  improper. 
But  I  cheerfully  agree  with  those  who  think  that  the  second 
clause  assigns  the  reason;  for  and  often  signifies  because. 
Accordingly,  Elisabeth  affirms,  that  her  cousin  was  blessed 
on  account  of  the  blessedness  of  her  child.  To  carry  Christ 
in  her  womb  was  not  Mary's  first  blessedness,  but  was  greatly 
inferior  to  the  distinction  of  being  born  again  by  the  Spirit 
of  God  to  a  new  life.  Yet  she  is  justly  called  blessed,  on 
whom  God  bestowed  the  remarkable  honour  of  bringing 
into  the  world  his  own  Son,  through  whom  she  had  been 
spiritually  renewed.  And  at  this  day,  the  blessedness 
brought  to  us  by  Christ  cannot  be  the  subject  of  our  praise, 
without  reminding  us,  at  the  same  time,  of  the  distinguished 
honour  which  God  was  pleased  to  bestow  on  Mary,  in 
making  her  the  mother  of  his  Only  Begotten  Son. 

43.  And  whence  is  this  to  me?  The  happy  medium 
observed  by  Elisabeth  is  worthy  of  notice.  She  thinks 
very  highly  of  the  favours  bestowed  by  God  on  Mary,  and 
gives  them  just  commendation,  but  yet  does  not  praise  them 
more  highly  than  was  proper,  which  would  have  been  a 
dishonour  to  God.  For  such  is  the  native  depravity  of  the 
world,  that  there  are  few  persons  who  are  not  chargeable 
with  one  of  these  two  faults.  Some,  delighted  beyond 
measure  with  themselves,  and  desirous  to  shine  alone, 
enviously  despise  the  gifts  of  God  in  their  brethren  ;  while 
others  praise  them  in  so  superstitious  a  manner  as  to  convert 
them  into  idols.  The  consequence  has  been,  that  the  first 
rank  is  assigned  to  Mary,  and  Christ  is  lowered  as  it  were 
to  the  footstool.^     Elisabeth,  again,  while  she  praises  her, 

1  "  Christo  velut  in  subsellium  redacto."  Suhsellium  is  evidently  not 
employed  here  to  convey  a  shade  of  the  honour  belonging  to  the  seats 

VOL.  I.  D 


50  COMMENTARY  ON  A 

is  SO  far  from  hiding  the  Divine  glory,  that  she  ascribes 
everything  to  God.  And  yet,  though  she  acknowledges  the 
superiority  of  Mary  to  herself  and  to  others,  she  does  not 
envy  her  the  higher  distinction,  but  modestly  declares  that 
she  had  obtained  more  than  she  deserved. 

She  calls  Mary  the  mother  of  her  Lord,  This  denotes  a 
unity  of  person  in  the  two  natures  of  Christ ;  as  if  she  had 
said,  that  he  who  was  begotten  a  mortal  man  in  the  womb 
of  Mary  is,  at  the  same  time,  the  eternal  God.  For  we 
must  bear  in  mind,  that  she  does  not  speak  like  an  ordinary 
woman  at  her  own  suggestion,  but  merely  utters  what  was 
dictated  by  the  Holy  Spirit.  This  name  Lord  strictly 
belongs  to  the  Son  of  God  "manifested  in  the  flesh," 
(1  Tim.  iii.  16,)  who  has  received  from  the  Father  all  power, 
and  has  been  appointed  the  highest  ruler  of  heaven  and 
earth,  that  by  his  agency  God  may  govern  all  things.  Still, 
he  is  in  a  peculiar  manner  the  Lord  of  believers,  who 
yield  willingly  and  cheerfully  to  his  authority ;  for  it  is  only  of 
"  his  body"  that  he  is  "  the  head,"  (Eph.  i.  22,  23.)  And 
so  Paul  says,  "though  there  be  lords  many,  yet  to  us," 
that  is,  to  the  servants  of  faith,  "there  is  one  Lord," 
(1  Cor.  viii.  5,  6.)  By  mentioning  the  sudden  movement 
of  the  babe  which  she  carried  in  her  womb,  (ver.  44,)  as 
heightening  that  divine  favour  of  which  she  is  speaking, 
she  unquestionably  intended  to  affirm  that  she  felt  some- 
thing supernatural  and  divine. 

45.  And  Messed  is  she  that  believed.  It  was  by  a  hidden 
movement  of  the  Spirit,  as  is  evident  from  a  former  state- 
ment of  Luke,  that  Elisabeth  spoke.  The  same  Spirit 
declares  that  Mary  is  blessed  because  she  believed,  and  by- 
commending  Mary's  faith,  informs  us  generally  in  what  the 
true  happiness  of  men  consists.  Mary  was  blessed,  because, 
embracing  in  her  heart  the  promise  of  God,  she  conceived 
and  brought  forth  a  Saviour  to  herself  and  to  the  whole 

which  the  Judges  occupied;  as  when  Cicero  proposes  to  appeal  from  the 
Senate  to  the  popular  assembly,  "  a  subseUiis  in  rostra  rem  deferre." 
Calvin  may  have  had  in  his  eye  such  a  phrase  as  "  imi  subsellii  vir,"  and 
his  meaning  is  fially  brought  out  by  his  own  version,  "sur  le  marchepied." 
—Ed. 


HARMONY  OF  THE  EVANGELISTS.  51 

world.  This  was  peculiar  to  her:  but  as  we  have  not  a 
drop  of  righteousness,  life,  or  any  other  benefit,  except  so 
far  as  the  Lord  presents  them  to  us  in  his  Word,  it  is  faith 
alone  that  rescues  us  from  the  lowest  poverty  and  misery, 
and  makes  us  partakers  of  true  happiness. 

There  is  great  weight  in  this  clause,  for  there  shall  be  a 
fulfilment  to  those  things  which  have  been  told  her.  The 
meaning  is,  faith  gives  way  to  the  divine  promises,  that 
they  may  obtain  their  accomplishment  in  us.  The  truth  of 
God  certainly  does  not  depend  on  the  will  of  men,  but  God 
remains  always  true,  (Rom.  iii.  4,)  though  the  whole  world 
—unbelievers  and  liars — should  attempt  to  ruin  his  veracity. 
Yet,  as  unbelievers  are  unworthy  to  obtain  the  fruit  of  the 
promises,  so  Scripture  teaches  us,  that  by  faith  alone  they 
are  powerful  for  our  salvation.  God  offers  his  benefits 
indiscriminately  to  all,  and  faith  opens  its  bosom  ^  to  receive 
them ;  while  unbelief  allows  them  to  pass  away,  so  as  not 
to  reach  us.  If  there  had  been  any  unbelief  in  Mary,  that 
could  not  prevent  God  from  accomplishing  his  work  in  any 
other  way  which  he  might  choose.  But  she  is  called  blessed, 
because  she  received  by  faith  the  blessing  offered  to  her, 
and  opened  up  the  way  to  God  for  its  accomplishment; 
while  faith,  on  the  other  hand,  shuts  the  gate,  and  restrains 
his  hand  from  working,  that  they  who  refuse  the  praise  due 
to  its  power  may  not  feel  its  saving  effect.  We  must 
observe  also  the  relation  between  the  luord  and  faith,  from 
which  we  learn  that,  in  the  act  of  believing,  we  give  our 
assent  to  God  who  speaks  to  us,  and  hold  for  certain  what 
he  has  promised  to  us  that  he  will  do.  The  phrase,  by  the 
Lord,  is  of  the  same  import  with  an  expression  in  common 
use,  on  the  part  of  God;  for  the  promise  had  been  brought 
by  the  angel,  but  proceeded  from  God  alone.  Hence 
we  infer  that,  whether  God  employs  the  ministrations  of 
angels  or  of  men,  he  wishes  equal  honour  to  be  paid  to  his 
Word  as  if  he  were  visibly  descending  from  heaven. 

^  "  Sinum  expandit ;" — "  mais  la  foy,  par  maniere  de  dire,  tend  son  giron 
pour  les  recevoir;" — "  but  faith,  so  to  speak,  holds  its  lap  to  receive  them." 


52  COMMENTARY  ON  A 


Luke. 

I.  46.  And  Mary  salth,  My  soul  magnifietli  the  Lord,  47.  And  my 
spirit  hath  rejoiced^  in  God  my  Saviom-.  48.  Because  he  hath  looked 
upon  the  low  condition  of  his  handmaid  :  for  from  this  time  all  genera- 
tions shall  call  me  blessed,  49.  Because  he  who  is  mighty  hath  done  to 
me  wonderful  2  things  :  and  holy  is  his  name.  50.  And  his  mercy  is  from 
generation  to  generation  to  them  that  fear  him. 

Now  follows  a  remarkable  and  interesting  song  of  the 
holy  virgin,  which  plainly  shows  how  eminent  were  her 
attainments  in  the  grace  of  the  Spirit.  There  are  three 
clauses  in  this  song.  First,  Mary  offers  solemn  thanks- 
giving for  that  mercy  of  God  which  she  had  experienced  in 
her  own  person.  Next,  she  celebrates  in  general  terms 
God's  power  and  judgments.  Lastly,  she  applies  these  to 
the  matter  in  hand,  treating  of  the  redemption  formerly 
promised,  and  now  granted  to  the  church. 

46.  My  soul  magnifieth.  Here  Mary  testifies  her  grati- 
tude, as  we  have  already  said.  But  as  hypocrites,  for  the 
most  part,  sing  the  praises  of  God  with  open  mouth,  unac- 
companied by  any  affection  of  the  heart,  Mary  says  that  she 
praises  God  from  an  inward  feeling  of  the  mind.  And 
certainly  they  who  pronounce  his  glory,  not  from  the  mind, 
but  with  the  tongue  alone,  do  nothing  more  than  profane 
his  holy  name.  The  words  soul  and  spirit  are  used  in  Scrip- 
ture in  various  senses,  but,  when  employed  together,  they 
denote  chiefly  two  faculties  of  the  soul ;  spirit  being  taken 
for  the  understanding,  and  soul  for  the  seat  of  the  affections. 
To  comprehend  the  meaning  of  the  holy  virgin,  it  must  be 
observed  that  what  is  here  placed  second  is  first  in  order ; 
for  the  excitement  of  the  will  of  man  to  praise  God  must 
be  preceded  by  a  rejoicing  of  the  spirit,^  as  James  says,  "  Is 
any  merry  ?  let  him  sing  psalms,"  (James  v.  13.)  Sadness 
and  anxiety  lock  up  the  soul,  and  restrain  the  tongue  from 

^  "  Exultavit;" — "mon  esprit  s'est  esiouy." 

2  "Magnifica." 

2  "Car  avant  que  la  volonte  de  I'homme  soit  mise  en  train  de  louer 
Dieu,  il  faut  qu'il  y  ait  devant  une  alai^ete  et  resiouissance  d'esprit." — 
"  For  before  the  will  of  man  is  set  agoing  to  praise  God,  there  must  be 
previously  a  cheerfulness  and  rejoicing  of  spirit." 


HARMONY  OF  THE  EVANGELISTS.  53 

celebrating  the  goodness  of  God.  When  the  soul  of  Mary- 
exults  with  joy,  the  heart  breaks  out  in  praising  God.  It 
is  with  great  propriety,  in  speaking  of  the  joy  of  her  heart, 
that  she  gives  to  God  the  appellation  of  Saviour,  Till  God 
has  been  recognised  as  a  Saviour,  the  minds  of  men  are  not 
free  to  indulge  in  true  and  full  joy,  but  will  remain  in  doubt 
and  anxiety.  It  is  God's  fatherly  kindness  alone,  and  the 
salvation  flowing  from  it,  that  fill  the  soul  with  joy.  In  a 
word,  the  first  thing  necessary  for  believers  is,  to  be  able  to 
rejoice  that  they  have  their  salvation  in  God.  The  next 
ought  to  follow,  that,  having  experienced  God  to  be  a  kind 
Father,  they  may  "  offer  to  him  thanksgiving,"  (Ps.  1.  14.) 
The  Greek  word  6MTr\^j  Saviour,  has  a  more  extensive  sig- 
nification than  the  Latin  word  Servator ;  for  it  means  not 
only  that  he  once  delivers,  but  that  he  is  "  the  Author  of 
eternal  salvation,"  (Heb.  v.  9.) 

48.  Because  he  hath  looked.  She  explains  the  reason  why 
the  joy  of  her  heart  was  founded  in  God  to  be,  that  out  of 
free  grace  he  had  looked  upon  her.  By  calling  herself  low 
she  disclaims  all  merit,  and  ascribes  to  the  undeserved  good- 
ness of  God  every  occasion  of  boasting.  For  ra'jriivuaig,  low- 
ness,  does  not  here  denote — as  ignorant  and  uneducated  men 
have  foolishly  imagined — "  submission,  or  modesty,  or  a 
quality  of  the  mind,"  but  signifies  "  a  mean  and  despicable 
condition."^  The  meaning  is,  "  I  was  unknown  and  de- 
spised, but  that  did  not  prevent  God  from  deigning  to  cast 
his  eyes  upon  me."  But  if  Mary's  lowness  is  contrasted 
mth  excellence — as  the  matter  itself  and  the  Greek  word 
make  abundantly  plain — we  see  how  Mary  makes  herself 
nothing,  and  praises  God  alone.      And  this  was  not  the 


'  "  Les  Latins,  traduisans  ce  passage  du  Grec,  ont  use  du  mot  d'Humi- 
lite,  lequel  les  barbares  et  sots  parleiirs  de  Latin,  prennent  ici  comme 
en  rran9ois,  pour  une  fa9on  de  faire  contraire  a  I'arrogance,  assavoir 
quand  une  personne  s'estime  rien  :  mais  il  se  prend  autrement,  assavoir 
pour  Petitesse  ;  c'est  a  dire,  condition  basse  et  meprisee." — "  The  Latins, 
translating  this  passage  from  the  Greek,  have  used  the  word  Humility, 
which  barbarians  and  fools  talking  Latin  take  here,  as  in  French,  for  a 
manner  of  acting  opposed  to  pride  :  but  it  is  taken  differently,  namely, 
for  Meanness,  that  is,  a  low  and  despicable  condition." 


54  COMMENTARY  ON  A 

loud  cry  of  a  pretended  humility,  but  the  plain  and  honest 
statement  of  that  conviction  which  was  engraven  on  her 
mind ;  for  she  was  of  no  account  in  the  eyes  of  the  world, 
and  her  estimation  of  herself  was  nothing  more. 

From  this  time.  She  announces  that  this  kindness  of  God 
will  be  kept  in  remembrance  throughout  all  generations. 
But  if  it  is  so  remarkable,  that  it  ought  to  be  proclaimed 
every  where  by  the  lips  of  all  men,  silence  regarding  it 
would  have  been  highly  improper  in  Mary,  on  whom  it  was 
bestowed.  Now  observe,  that  Mary  makes  her  happiness 
to  consist  in  nothing  else,  but  in  what  she  acknowledges  to 
have  been  bestowed  upon  her  by  God,  and  mentions  as  the 
gift  of  his  grace.  "  1  shall  be  reckoned  blessed,"  she  says, 
"  through  all  ages."  Was  it  because  she  sought  this  praise 
by  her  own  power  or  exertion?  On  the  contrary,  she 
makes  mention  of  nothing  but  of  the  work  of  God. 

Hence  we  see  how  widely  the  Papists  differ  from  her, 
who  idly  adorn  her  with  their  empty  devices,  and  reckon 
almost  as  nothing  the  benefits  which  she  received  from 
God.^  They  heap  up  an  abundance  of  magnificent  and 
very  presumptuous  titles,  such  as,  "  Queen  of  Heaven,  Star 
of  Salvation,  Gate  of  Life,  Sweetness,  Hope,  and  Salva- 
tion." Nay  more,  to  such  a  pitch  of  insolence  and  fury  have 
they  been  hurried  by  Satan,  that  they  give  her  authority 
over  Christ;^  for  this  is  their  pretty  song,  "Beseech  the 
Father,  Order  the  Son  "^  None  of  these  modes  of  expression, 
it  is  evident,  proceeded  from  the  Lord.  All  are  disclaimed  by 
the  holy  virgin  in  a  single  word,  when  she  makes  her  whole 
glory  to  consist  in  acts  of  the  divine  kindness.     If  it  was 

^  "  En  cela  nous  voyons  comment  les  Papistes  accordent  mal  avec  elle, 
lesquels  sans  jugement  la  parent  de  nouvelles  louanges  forgees  en  leurs 
cerveaux  ;  et  cependant  ne  tiennent  quasi  conte  de  tons  les  biens  qu'eUe 
a  eus  de  Dieu." — "In  this  we  see  how  ill  the  Papists  agree  with  her, 
who  without  judgment  adorn  her  with  new  praises  forged  in  then-  own 
brains  ;  and  yet  make  no  account,  as  it  were,  of  all  the  benefits  which 
she  had  from  God." 

2  "  Qui  plus  est,  Satan  les  a  transportez  en  une  telle  rage  et  forcenerie, 
qu'ils  n'ont  point  eu  de  honte  de  lu}^  attribuer  I'authorite  de  commander  a 
Christ." — "  What  is  more,  Satan  has  carried  them  away  to  such  a  rage 
and  fury,  that  they  are  not  ashamed  to  attribute  to  her  authority  to 
command  Christ." 

3  "  Roga  Patrem,  jube  Natum." 


HARMONY  OF  THE  EVANGELISTS.  55 

her  duty  to  praise  the  name  of  God  alone,  who  had  done  to 
her  wonderful  things,  no  room  is  left  for  the  pretended  titles, 
which  come  from  another  quarter.  Besides,  nothing  could 
be  more  disrespectful  to  her,  than  to  rob  the  Son  of  God 
of  what  is  his  own,  to  clothe  her  with  the  sacrilegious 
plunder. 

Let  Papists  now  go,  and  hold  us  out  as  doing  injury  to  the 
mother  of  Christ,  because  we  reject  the  falsehoods  of  men, 
and  extol  in  her  nothing  more  than  the  kindness  of  God. 
Nay,  what  is  most  of  all  honourable  to  her  we  grant,  and 
those  absurd  worshippers  refuse.^  "We  cheerfully  acknowledge 
her  as  our  teacher,  and  obey  her  instruction  and  commands. 
There  certainly  is  no  obscurity  in  what  she  says  here ;  but 
the  Papists  throw  it  aside,  trample  it  as  it  were  under  foot, 
and  do  all  they  can  to  destroy  the  credit  of  her  statements.^ 
Let  us  remember  that,  in  praising  both  men  and  angels, 
there  is  a  general  rule  laid  down,  to  extol  in  them  the  grace 
of  God ;  as  nothing  is  at  all  worthy  of  praise  Avhich  did  not 
proceed  from  Him. 

He  who  is  mighty  hath  done  to  me  wonderful  things.  She 
informs  us,  that  the  reason  why  God  did  not  in  this  case 
employ  the  assistance  of  others  was,  to  make  his  own  power 
more  illustrious.  And  here  we  must  recall  what  she  formerly 
said,  that  God  had  looked  upon  her,  though  she  was  mean 
and  despicable.  Hence  it  follows,  that  those  praises  of 
Mary  are  absurd  and  spurious  which  do  not  altogether 
exalt  the  power  and  free  grace  of  God. 

49.  And  holy  is  his  name.  This  is  the  second  part  of  the 
song,  in  which  the  holy  virgin  celebrates  in  general  terms 
the  power,  judgments,  and  mercy  of  God.  This  clause 
must  not  be  viewed  as  a  part  of  the  preceding  one,  but  must 
be  read  separately.  Mary  had  extolled  the  grace  of  God, 
which  she  had  experienced  in  her  own  person.     Hence  she 

1  "  En  ce  faisant,  nous  luy  accordons  ce  qui  luy  est  le  plus  honorable, 
en  lieu  que  ces  habiles  gens,  qui  la  servent  a  contrepoH,  Ten  despouillent." 
— "  In  doing  this  we  grant  to  her  what  is  the  most  honourable,  while  those 
clever  people,  who  serve  her  the  wrong  way,  take  it  from  her." 

2  "  Fidem  ejus  dictis  abrogant ;" — "  dementent  la  vierge  en  tant  qu'en 
eux  est  f — "  as  far  as  Hes  in  them,  they  make  the  wgin  a  liar." 


56  COMMENTARY  ON  A 

takes  occasion  to  exclaim,  that  holy  is  his  name^  and  his  mercy 
endures  throughout  all  generations.  The  name  of  God  is 
called  holy,  because  it  is  entitled  to  the  highest  reverence ; 
and  whenever  the  name  of  God  is  mentioned,  it  ought 
immediately  to  remind  us  of  his  adorable  majesty. 

The  next  clause,  which  celebrates  the  perpetuity  of  the 
Divine  mercy,  is  taken  from  that  solemn  form  of  covenant, 
"  I  will  establish  my  covenant  between  me  and  thee,  and 
thy  seed  after  thee,  in  their  generations,  for  an  everlast- 
ing covenant,"  (Gen.  xvii.  7 ;)  and  again,  "  who  keepeth 
covenant  and  mercy  with  them  that  love  him  and  keep  his 
commandments  to  a  thousand  generations,"  (Deut.  vii.  9.) 
By  these  words,  he  not  only  declares,  that  he  will  always  be 
like  himself,  but  expresses  the  favour  which  he  continues  to 
manifest  towards  his  own  people  after  their  death,  loving 
their  children,  and  their  children's  children,  and  all  their 
posterity.  Thus  he  followed  the  posterity  of  Abraham  with 
uninterrupted  kindness  ;  for,  having  once  received  their 
father  Abraham  into  favour,  he  had  made  with  him  "  an 
everlasting  covenant." 

But  as  not  all  who  are  descended  from  Abraham  according 
to  the  flesh  are  the  true  children  of  Abraham,  Mary  confines 
the  accomplishment  of  the  promise  to  the  true  worshippers 
of  God,  to  them  that  fear  him :  as  David  also  does  :  "  The 
mercy  of  the  Lord  is  from  everlasting  to  everlasting  upon 
them  that  fear  him,  and  his  righteousness  unto  children's 
children ;  to  such  as  keep  his  covenant,  and  to  those  that 
remember  his  commandments  to  do  them,"  (Ps.  ciii.  17,  18.) 
While  God  promises  that  he  will  be  merciful  to  the  children 
of  the  saints  through  all  generations,  this  gives  no  support 
to  the  vain  confidence  of  hypocrites  :  for  falsely  and  ground- 
lessly  do  they  boast  of  God  as  their  Father,  who  are  the 
spurious  children  of  the  saints,  and  have  departed  from  their 
faith  and  godliness.^     This  exception  sets  aside  the  false- 

1  "  Car  c'est  h.  tort  et  a  fausses  enseignes  qu'ils  se  glorifient  d'avoir  Dieu 
pour  leur  Pere,  puis  qu'ils  sont  enfans  bastards  des  saiiicts,  et  ont  des- 
voye  de  leur  foy  et  sainctete." — "  For  it  is  improperly  and  under  false 
colours  that  they  boast  of  having  God  for  their  Father,  since  they  are 
bastard  children  of  the  saints,  and  have  departed  from  their  faith  and 
holiness." 


HARMONY  OF  THE  EVANGELISTS.  57 

hood  and  arrogance  of  those  who,  while  they  are  destitute 
of  faith,  are  puffed  up  with  false  pretences  to  the  favour  of 
God.  A  universal  covenant  of  salvation  had  been  made  by- 
God  with  the  posterity  of  Abraham ;  but,  as  stones  mois- 
tened by  the  rain  do  not  become  soft,  so  the  promised  right- 
eousness and  salvation  are  prevented  from  reaching  unbe- 
lievers through  their  own  hardness  of  heart.  Meanwhile, 
to  maintain  the  truth  and  firmness  of  his  promise,  God  has 
preserved  "  a  seed,"  (Rom.  ix.  29.) 

Under  the  fear  of  the  Lord  is  included  the  whole  of  god- 
liness and  religion,  and  this  cannot  exist  without  faith.  But 
here  an  objection  may  be  urged.  What  avails  it  that  God 
is  called  merciful,  if  no  man  finds  him  to  be  so  unless  he 
deserves  his  favour  ?  For,  if  the  mercy  of  God  is  upon  them 
that  fear  him,  godliness  and  a  good  conscience  procure  his 
grace  to  men,  and  in  this  way  men  go  before  his  grace  by 
their  own  merits.  I  reply,  this  is  a  part  of  his  mercy,  that 
he  bestows  on  the  children  of  the  godly  fear  and  reverence 
for  his  majesty.  This  does  not  point  out  the  commencement 
of  his  grace,  as  if  God  were  idly  looking  down  from  heaven, 
to  see  who  are  worthy  of  it.  All  that  is  intended  is,  to  shake 
off  the  perverse  confidence  of  hypocrites,  that  they  may  not 
imagine  God  to  be  bound  to  them,  because  they  are  the 
children  of  saints  according  to  the  flesh :  the  divine  cove- 
nant having  another  and  very  different  object,  that  God  may 
have  always  a  people  in  the  world,  by  whom  he  is  sincerely 
worshipped. 

Luke. 

I.  51.  He  hath  done  might'  with  his  arm  :  he  hath  scattered  the  proud 
in  the  thought  of  their  heart.  52.  He  hath  cast  down  the  nobles  from 
their  thrones,  and  hath  exalted  mean  persons.  53.  He  hath  filled  the 
hungry  with  good  thuigs,  and  hath  sent  the  rich  away  empty.  54.  He 
hath  hfted  up  his  servant  Israel,  so  as  to  be  mindful  of  his  mercy,  55.  As 
he  spake  to  our  fathers,  to  Abraham,  and  to  his  seed  for  ever. 

51.  He  hath  done  might.  This  means,  "  he  hath  wrought 
powerfully."     The   arm   of  God   is   contrasted  with   every 

*  "  II  a  besongne  puissament  par  son  bras." — "  He  hath  wrought  power- 
fully by  his  arm." 


58  COMMENTARY  ON  A 

other  aid  :  as  in  Isaiah,  "  I  looked,  and  there  was  none  to 
help,"  (Isaiah  1x111.  5 ;)  "  therefore,"  says  he  elsewhere,  "  his 
arm  brought  salvation  unto  him ;  and  his  righteousness.  It 
sustained  him,"  (Isaiah  llx.  16.)  Mary  therefore  means: 
God  rested  satisfied  with  his  own  power,  employed  no  com- 
panions In  the  work,  called  none  to  afford  him  aid.  What 
immediately  follows  about  the  proud  may  be  supposed  to  be 
added  for  one  of  two  reasons  :  either  because  the  proud  gain 
nothing  by  endeavouring,  like  the  giants  of  old,  to  oppose 
God ;  or,  because  God  does  not  display  the  power  of  his 
arm  for  salvation,  except  in  the  case  of  the  humble^  while  the 
proud,  who  arrogate  much  to  themselves,  are  thrown  doion. 
To  this  relates  the  exhortation  of  Peter,  "  Humble  your- 
selves under  the  mighty  hand  of  God,"  (1  Pet.  v.  6.) 

He  hath  scattered^  the  proud  in  the  thought  of  their  heart? 
This  expression  is  worthy  of  notice ;  for  as  their  pride  and 
ambition  are  outrageous,  as  their  covetousness  is  Insatiable, 
they  pile  up  their  deliberations  to  form  an  immense  heap, 
and,  to  say  all  in  a  single  word,  they  build  the  tower  of 
Babel,  (Gen.  xl.  9.)  Not  satisfied  with  having  made  one  or 
another  foolish  attempt  beyond  their  strength,  or  with 
their  former  schemes  of  mad  presumption,  they  still  add  to 
their  amount.  When  God  has  for  a  time  looked  down  from 
heaven,  in  silent  mockery,  on  their  splendid  preparations,  he 
unexpectedly  scatters  the  whole  mass :  just  as  when  a  build- 
ing is  overturned,  and  its  parts,  which  had  formerly  been 
bound  together  by  a  strong  and  firm  union,  are  widely  scat- 
tered in  every  direction. 

52.  He  hath  cast  down  the  nobles.  This  translation  has 
been  adopted,  for  the  sake  of  avoiding  ambiguity  :  for  though 
the   Greek  word    dwdgrui    is   derived   from    dvm/ji^igj  power., 

'  "  lisaKOQ'jriasu,  he  utterly  discomjits,  a  metaphor  derived  from  putting 
to  flight  a  defeated  enemy.  The  word  not  unfrequently  occurs  in  the , 
Septuagint,  but  very  rarely  in  the  classical  writers  ;  though  one  example 
is  adduced  by  Kuinoel  from  -^han,  Var.  Hist.  xiii.  46  :  rovs  f-ctv  "hisaKOQ- 
'TTtaiv,  ovg  (read  rovg)  Se  a-^rgxrg/i/s." — Bloomjield's  Greek  Testament. 

2  "  La  ou  nous  avons  rendu,  II  a  dissipe,  le  mot  Grec  signifie  propre- 
ment,  H  a  escarte  ou  espars." 


HARMONY  OF  THE  EVANGELISTS.  59 

It  denotes  governors  and  eminent  rulers.^  Many  persons 
think  that  dwd^rag  is  a  participle.  They  are  said  by  Mary 
to  be  cast  down  from  their  thrones^  that  obscure  and  unknown 
persons  n^ay  be  elevated  in  their  room ;  and  so  she  ascribes 
to  the  providence  and  judgments  of  God  what  ungodly  men 
call  the  game  of  Fortune.^  Let  us  understand,  that  she  does 
not  ascribe  to  God  a  despotic  power, — as  if  men  were  tossed 
and  thrown  up  and  down  like  balls  by  a  tyrannical  authority, 
— but  a  just  government,  founded  on  the  best  reasons,  though 
they  frequently  escape  our  notice.  God  does  not  delight  in 
changes,  or  elevate  in  mockery  to  a  lofty  station,  those  whom 
he  has  determined  immediately  to  throw  down.^  It  is 
rather  the  depravity  of  men  that  overturns  the  state  of 
things,  because  nobody  acknowledges  that  the  disposal  of 
every  one  is  placed  in  His  will  and  power. 

Those  who  occupy  a  higher  station  than  others  are  not 
only  chargeable  with  disdainfully  and  cruelly  insulting  their 
neighbours,  but  act  in  a  daring  manner  towards  Him  to 
whom  they  owe  their  elevation.  To  instruct  us  by  facts, 
that  whatever  is  lofty  and  elevated  in  the  world  is  subject  to 
God,  and  that  the  whole  world  is  governed  by  his  dominion, 
some  are  exalted  to  high  honour,  while  others  either  come 
down  in  a  gradual  manner,  or  else  fall  headlong  from  their 
thrones.  Such  is  the  cause  and  object  of  the  changes  which 
is  assigned  by  David,  "  He  poureth  contempt  upon  princes," 
(Ps.  cvii.  39 ;)  and  by  Daniel,  "  He  changeth  the  times  and 
the  seasons :  he  removeth  kings,  and  setteth  up  kings," 
(Dan.  ii.  21.) 

We  see,  indeed,  how  the  princes  of  the  world  grow  ex- 
travagantly insolent,  indulge  in  luxury,  swell  with  pride,  and 
are  intoxicated  with  the  sweets  of  prosperity.  If  the  Lord 
cannot  tolerate  such  ingratitude,  we  need  not  be  surprised. 

^  "  Le  mot  Grec  (hvva,(rrxi)  vient  de  Puissance,  comme  si  on  disoit, 
Les  puissans  :  mais  il  signifie  les  gouverneurs  et  gras  seigneurs." — "The 
Greek  word  comes  from  power,  as  if  she  had  said,  '  The  Mighty  :'  but  it 
means  governors  and  great  lords." 

2  "  Ludum  Fortunae  ;" — "  le  jeu  ou  la  roue  de  la  Fortune  ;" — "  the  game 
or  wheel  of  Fortune." 

^  "  II  ne  faut  pas  penser  que  pour  se  jouer  des  hommes  H  les  esleve 
amsi  haut,  et  puis  les  abaisse." — "  We  must  not  imagine  that,  to  amuse 
himself  with  men,  he  raises  them  so  high,  and  then  sinks  them  low." 


60  COMMENTARY  ON  A 

The  usual  consequence  is,  that  those  whom  God  has  raised 

to  a  high  estate  do  not  occupy  it  long.  Again,  the  dazzling 
lustre  of  kings  and  princes  so  overpowers  the  multitude,  that 
there  are  few  who  consider  that  there  is  a  God  above.  But 
if  princes  brought  a  sceptre  vdih.  them  from  the  womb,  and 
if  the  stability  of  their  thrones  were  perpetual,  aU  acknow- 
ledgment of  God  and  of  his  providence  would  immediately 
disappear.  When  the  Lord  raises  mean  persons  to  exalted 
rank,  he  triumphs  over  the  pride  of  the  world,  and  at  the  same 
time  encourages  simplicity  and  modesty  in  his  own  people. 

Thus,  when  Mary  says,  that  it  is  God  who  casteth  down 
nobles  from  their  thrones,  and  exalteth  mean  persons,  she  teaches 
us,  that  the  world  does  not  move  and  revolve  by  a  blind  im- 
pulse of  Fortune,  but  that  all  the  revolutions  observed  in  it 
are  brought  about  by  the  Providence  of  God,  and  that  those 
judgments,  which  appear  to  us  to  disturb  and  overthrow  the 
entire  framework  of  society,  are  regulated  by  God  with  un- 
erring justice.  This  is  confirmed  by  the  following  verse. 
He  hath  filled  the  hungry  icith  good  things,  and  hath  sent  the 
rich  away  empty :  for  hence  we  infer  that  it  is  not  in  them- 
selves, but  for  a  good  reason,  that  God  takes  pleasure  in 
these  changes.  It  is  because  the  great,  and  rich,  and  power- 
ful, lifted  up  by  their  abundance,  ascribe  aU  the  praise  to 
themselves,  and  leave  nothing  to  God.  "We  ought  therefore 
to  be  scrupulously  on  our  guard  against  being  carried  away 
by  prosperity,  and  against  a  vain  satisfaction  of  the  flesh,  lest 
God  suddenly  deprive  us  of  what  we  enjoy.  To  such  godly 
persons  as  feel  poverty  and  almost  famine,  and  lift  up  their 
cry  to  God,  no  small  consolation  is  afforded  by  this  doctrine, 
that  hefilleth  the  hungry  icith  good  things, 

54.  He  hath  lifted  up  his  servant  Israel.  In  this  last  clause 
the  general  statements  are  applied  by  Mary  to  the  present 
occasion.  The  meaning  is,  God  has  now  granted  the  salva- 
tion which  he  had  formerly  promised  to  the  holy  fathers. 
And  first,  the  verb  ayr/Aa/x^atsfft'a/,  to  lift  up,  contains  an  ele- 
gant metaphor :  ^    for  the  state  of  the  nation  was  so  fallen, 

^  "  ^  KvTt'KAu.^*vi>j6xi  denotes  properly  to  lay  hold  of  any  thing^  or  per- 
son, by  the  hand,  in  order  to  support  it  -when  it  is  hkely  to  fall ;  but  the 


HARMONY  OF  THE  EVANGELISTS.  61 

that  its  entire  restoration  could  not  be  expected  on  ordinary- 
principles.  And  then  God  is  said  to  have  lifted  up  Israel, 
because  he  stretched  out  his  hand,  and  lifted  him  up  when 
lying  prostrate.  Religion  had  been  polluted  in  innumerable 
ways.  The  public  instruction  retained  almost  nothing  pure. 
The  government  of  the  Church  was  in  the  greatest  confusion, 
and  breathed  nothing  but  shocking  barbarity.  The  order  of 
civil  society  no  longer  subsisted.  The  great  body  of  the 
people  were  torn  like  wild  beasts  by  the  Romans  and  Herod. 
So  much  the  more  glorious  was  the  restoration,  which  a  state 
of  affairs  so  desperate  did  not  allow  them  to  expect.  liaihhg 
may  here  be  taken  either  for  child  or  for  servant :  but  the 
latter  signification  is  more  appropriate.  Israel  is  called,  in 
this  as  in  many  other  places,  the  servant  of  God,  because  he 
had  been  received  into  the  family  of  God. 

So  as  to  be  mindful.  Mary  assigns  the  reason  why  the 
nation,  when  verging  to  ruin,  was  received  by  God;  or 
rather,  why  God  lifted  it  up  when  already  fallen.  It  was  to 
give  an  illustration  of  his  mercy  in  its  preservation.  She 
expressly  mentions  that  God  had  remembered  his  mercy, 
which  he  might  appear  in  some  sort  to  have  forgotten,  w^hen 
he  permitted  his  people  to  be  so  fearfully  distressed  and 
afflicted.  It  is  customary  to  ascribe  affections  to  God,  as 
men  conclude  from  the  event  itself,  that  he  is  offended  with 
them,  or  that  he  is  reconciled.  Now,  as  the  human  mind 
forms  no  conception  of  the  divine  mercy,  except  so  far  as  it 
is  presented  and  declared  in  his  own  word,  Mary  directs  her 
own  attention  and  that  of  others  to  the  promises,^  and  shows 
that,  in  the  accomplishment  of  them,  God  has  been  true  and 
faithful.  In  this  sense.  Scripture  makes  frequent  mention  of 
God's  mercy  and  truth,  (Mic.  vii.  20 :)  because  we  shall  never 
be  convinced  of  his  fatherly  kindness  toward  us,  unless  his 
word,  by  which  he  hath  bound  himself  to  us,  be  present  to 
our  recollection,  and  unless  it  occupy,  as  it  were,  an  inter- 


term  is  here,  as  at  Acts  xx.  35,  and  often  in  the  classical  writers,  used 
metaphorically  in  the  sense  oi  to  protect^  supporC — Bloomfield. 

^  "  Marie  se  propose  les  promesses,  et  nous  ramene  tous  k  la  conside- 
ration d'icelles." — "  Mary  presents  to  herself  the  promises,  and  leads  us 
all  to  the  consideration  of  them." 


62  COMMENTARY  ON  A 

mediate  position  between  us,  to  link  the  goodness  of  God 
with  our  own  individual  salvation.  By  these  words  Mary 
shows,  that  the  covenant  which  God  had  made  with  the 
fathers  was  of  free  grace ;  for  she  traces  the  salvation  pro- 
mised in  it  to  the  fountain  of  unmixed  mercy.  Hence  too 
we  infer,  that  she  was  well  acquainted  with  the  doctrine  of 
Scripture.  The  expectation  of  the  Messiah  was  at  that  time, 
indeed,  very  general,  but  few  had  their  faith  established  on 
so  pure  a  knowledge  of  Scripture. 

hh.  To  Abraham  and  to  his  seed.  If  you  read  these  words 
in  close  connection  with  the  close  of  the  former  verse,  there 
appears  to  be  an  improper  change  of  the  case.  Instead  of 
rw  'AjS^aa/jt,  xai  rut  (firs^fj^ccri,  it  ought  to  have  been  (cr^og)  rov 
'  A/3gaa/-c<  xa/  to  tfTs^/O-a,  as  he  spake  TO  our  fathers,  TO  Abraham  and 
TO  his  seed}  But,  in  my  opinion,  there  is  no  such  close  con- 
nection. Mary  does  not  merely  explain  who  the  Fathers 
were  to  whom  God  spake,  but  extends  the  power  and  result 
of  the  promises  to  all  his  posterity,  provided  they  are  the 
true  seed  of  Abraham.  Hence  it  follows,  that  the  matter 
now  in  hand  is,  the  solemn  covenant  which  had  been  made, 
in  a  peculiar  manner,  with  Abraham  and  his  descendants. 
For  other  promises,  which  had  been  given  to  Adam,  and 
Noah,  and  others,  referred  indiscriminately  to  all  nations. 
As  many  of  the  children  of  Abraham,  according  to  the  flesh, 
have  been  cut  off  by  their  unbelief,  and  have  been  thrown 
out  as  degenerate  from  the  family  of  Abraham,  so  we,  who 
were  strangers,  are  admitted  to  it  by  faith,  and  regarded  as 
the  true  seed  of  Abraham.  Let  us  therefore  hold  that,  in 
consequence  of  God  having  formerly  spoken  to  the  fathers,  the 
grace  offered  to  them  belongs  equally  to  their  posterity ;  and 
also,  that  the  adoption  has  been  extended  to  all  nations,  so 
that  those,  who  were  not  by  nature  children  of  Abraham, 
may  be  his  spiritual  seed, 

^  Without  attempting  to  make  clear  to  the  EngUsh  reader  the  nature 
of  this  difficulty,  which  a  Greek  scholar  will  readUy  enough  comprehend, 
it  may  suffice  to  say  that  the  words,  as  he  spake  to  our  fathers^  should  be 
read  as  a  parenthesis,  and  the  words  now  under  consideration  will  then 
be  connected  in  the  following  manner  :  So  as  to  he  mindful  (or,  in  remem- 
brance) of  his  mercy  to  Abraham^  and  to  his  seed,  for  ever. — Ed. 


HARMONY  OF  THE  EVANGELIST?.  G3 


Luke. 

I.  56.  And  Maiy  abode  with  her  about  three  months,  and  returned 
to  her  own  house.  57.  And  EHsabeth's  time  of  bringing  forth  was  ful- 
filled, and  she  brought  forth  a  son.  58.  And  her  neighbours  and  rela- 
tives heard,  that  the  Lord  had  wonderfiilly  exercised  his  mercy  toward 
her,  and  they  congratulated  her.  59.  And  it  happened  on  the  eighth 
day,  when  they  came  to  circumcise  the  child,  and  they  called  him  Zacha- 
rias,  by  the  name  of  his  father.  60.  And  his  mother  answering  said,* 
By  no  means,  but  he  shall  be  called  John.  61.  And  they  said  to  her, 
There  is  none  among  thy  kindred  who  is  called  by  that  name.  62.  And 
they  made  signs  to  his  father  how  he  wished  him  to  be  called.  63.  And 
having  asked  for  writing  tables,  he  wrote,  saying,  John  is  his  name  :  and 
all  wondered.  64.  And  his  mouth  was  instantly  opened,  and  he  spake, 
blessing  God.  65.  And  fear  fell  upon  all  their  neighbours,  and  in  all  the 
mountainous  district  of  Judea  all  these  words  were  made  known. 
66.  And  all  who  had  heard  put  them  in  their  heart,  saying.  What  (or 
Who)  shall  this  child  be  ?  And  the  hand  of  the  Lord  was  with  him. 

The  amount  of  this  narrative  is,  that  the  birth  of  John 
was  distinguished  by  various  miracles,  which  gave  reason  to 
expect,  that  something  great  and  remarkable  would  appear 
in  the  child  himself  at  a  future  period.  For  the  Lord  deter- 
mined to  confer  upon  him  from  the  womb  remarkable  tokens, 
that  he  might  not  afterwards  come  forward,  as  an  obscure 
and  unknown  person,  from  the  crowd,  to  discharge  the  office 
of  a  Prophet.  First  Luke  relates,  that  Mary  remained  about 
three  months  with  her  cousin, — or,  in  other  words,  till  the 
birth  of  the  child :  for  it  is  probable  that  she  had  no  other 
reason  for  staying  so  long,  but  to  enjoy  the  exhibition  of 
divine  grace,  which  had  been  suggested  to  her  by  the  angel 
for  the  confirmation  of  her  faith. 

58.  And  her  neighbours  and  relatives  heard.  It  may  admit 
of  doubt,  whether  the  wonderful  kindness  of  God  was  esti- 
mated by  those  persons  from  the  simple  fact  of  her  being 
blessed  with  a  child,  or  whether  they  had  previously  heard 
that  an  angel  appeared  to  Zacharias,  and  promised  to  him  a 
son.  This  was  certainly  no  ordinary  divine  favour,  that,  out 
of  the  course  of  nature,  a  barren  woman  at  a  very  advanced 
age  had  brought  forth  a  child.  It  is  possible  that,  on  this 
ground  alone,  they  magnified  the  divine  goodness.     On  the 

^  "  Mais  sa  mere  print  la  parole  ;" — "  but  his  mother  took  speech." 


64  COMMENTARY  ON  A 

eighth  day,  from  a  sense  of  duty  or  from  courtesy,  as  is  cus- 
tomary on  such  occasions,  some  people  assemble ;  but  God 
takes  occasion  from  it  to  make  them  witnesses  and  spectators 
of  his  power  and  glory.  There  can  be  no  doubt  but  the 
extraordinary  birth  brought  a  greater  crowd.  They  had 
reckoned  it  a  prodigy  to  see  an  old  and  barren  woman  sud- 
denly become  pregnant ;  and  now  that  the  child  is  born, 
their  astonishment  is  renewed  and  increased.  We  infer 
from  the  words  of  Luke  that,  though  they  circumcised  their 
children  at  home,  they  were  not  wont  to  do  so  without  col- 
lecting a  numerous  assembly  :  and  with  good  reason,  for  it 
was  a  common  sacrament  of  the  church,  and  it  was  not 
proper  to  administer  it  in  a  secret  or  private  manner. 

59.  And  they  called  him  Zacharias,  by  the  name  of  his 
father.     We  know  that  names  were  originally  given  to  men, 

either  from  some  occurrence,  or  even  by  prophetic  inspira- 
tion, to  point  out  some  secret  work  of  God.  After  a  long 
period,  when  there  was  such  a  profusion  of  names,  that  it 
became  inconvenient  to  form  new  ones  every  day,  people 
satisfied  themselves  with  the  old  and  received  names,  and 
called  their  children  by  the  names  of  their  ancestors.  Thus 
before  the  father  of  John,  there  were  many  called  Zacharias, 
and  perhaps  they  were  the  descendants  of  the  "  son  of 
Barachias,"  (Matt,  xxiii.  35.)  Use  and  wont,  we  are  aware, 
is  generally  taken  for  law,  and  so  these  persons  contended  that 
the  prevailing  custom  should  be  observed  as  to  the  name  of 
the  child.  Though  we  must  not  imagine  that  there  is  any 
sacredness  in  names,  yet  no  judicious  person  will  deny  that, 
in  this  matter,  believers  ought  to  make  a  godly  and  profitable 
selection.  They  ought  to  give  their  children  such  names  as 
may  serve  to  instruct  and  admonish  them,  and  consequently 
to  take  the  names  of  holy  fathers — for  the  purpose  of  excit- 
ing their  children  to  imitate  them — rather  than  adopt  those 
of  ungodly  persons. 

60.  And  his  mother  answering  said.  It  is  uncertain  if 
Elisabeth  spoke  this  by  inspiration.  But  when  Zacharias 
saw  the  punishment  inflicted  on  him  for  being  too  slow  in 


HARMONY  OF  THE  EVANGELISTS.  Q5 

believing,  he  probably  informed  his  wife  by  writing  what 
the  angel  had  enjoined  respecting  the  name,  (ver.  13  :) 
otherwise  he  would  not  have  obeyed  the  command  of  God. 
Why  this  name  was  given  to  the  Baptist  by  divine  autho- 
rity, I  have  already  explained.  The  relatives,  though  unac- 
quainted with  the  reason,  are  affected  by  the  strangeness  of 
the  occurrence,  particularly  as  they  conjecture  it  did  not 
take  place  without  design. 

64.  And  his  mouth  was  instantly  opened.  God  puts  honour 
on  the  birth  of  his  prophet  by  restoring  speech  to  his  father : 
for  there  can  be  no  doubt  that  this  benefit  was  delayed  till 
that  day  with  the  express  object  and  design  of  fixing  the 
eyes  of  men  upon  John.  Zacharias  spake,  blessing  God, 
He  did  so,  not  only  for  the  purpose  of  testifying  his  grati- 
tude, but  to  inform  his  relatives  and  neighbours,  that  this 
punishment  had  been  inflicted  on  him,  because  he  had  been 
too  slow  to  believe  :  for  he  was  not  ashamed  to  unite  with 
his  own  dishonour  the  praises  of  the  divine  glory.  Thus  it 
became  universally  known,  that  the  birth  of  the  child  was 
not  an  accidental  or  ordinary  event,  but  had  been  promised 
by  an  announcement  from  heaven,^ 

^^.  And  fear  fell  upon  alL  This  fear  mentioned  by  Luke 
proceeded  from  a  feeling  of  the  divine  power :  for  the  works  of 
God  ought  to  be  contemplated  by  us  with  such  reverence  as 
to  affect  our  minds  with  seriousness.^  God  does  not  amuse 
us  with  his  miracles,  but  arouses  the  senses  of  men,  which 
he  perceives  to  be  in  a  dormant  state. ^  Luke  says  also  that 
the  report  of  those  things  was  cu'culated  in  all  the  mountain- 
ous district  of  Judea.     And  yet  many  .derived  no  advantage 

1  "  Mais  selon  la  promesse  expresse  de  Dieu,  qui  avoit  este  apportee 
et  revelee  par  I'ange." — "  But  according  to  the  express  promise  of  God, 
which  had  been  brought  and  revealed  by  the  angel." 

2  "  Que  nous  en  soyons  touchez  et  esmeus  a  bon  escient." — "  That  we 
may  be  touched  and  moved  by  them  in  good  earnest." 

3  "  Dieu  en  faisant  miracles  ne  se  joue  point  pour  nous  servir  de  passe- 
temps,  mais  reveille  nos  sens,  lesquels  il  voit  estre  abrutis  et  en  dormis." 
— "  God,  in  working  miracles,  does  not  amuse  himself  to  supply  us  with 
pastime,  but  arouses  our  senses,  which  he  sees  to  be  stupified  and 
asleep." 

VOL.  I.  E 


66  COMMENTARY  ON  A 

from  the  temporary  impression  of  the  power  of  God :  for, 
when  John  began  to  exercise  his  office  as  an  instructor,  there 
were  few  that  remembered  what  wonders  had  attended  his 
birth.  It  was  not  merely,  however,  for  the  sake  of  those 
who  heard  them,  that  God  determined  to  spread  abroad  the 
report  of  those  events,  but  to  estabhsh,  in  all  ages,  the 
certainty  of  the  miracle,  which  was  then  universally  known. 
Meanwhile,  a  general  mirror  of  human  ingratitude  is  here 
placed  before  our  eyes:  for,  while  trifling  and  frivolous 
occurrences  remain  firmly  in  our  minds,  those  which  ought 
to  produce  a  constant  recollection  of  divine  favours  imme- 
diately fade  and  disappear. 

Luke  does  not  speak  of  stupid  men,  or  actual  despisers  of 
God  :  for  he  says  that  they  put  them  in  their  heart :  that  is, 
they  applied  eagerly  to  the  consideration  of  them.  Some 
probably  continued  to  remember,  but  the  greater  part 
rapidly  shook  ofi"  the  fear  which  they  had  experienced.  It 
deserves  our  notice  that  they  were  far  from  mistaking  the 
design,  when  they  interpreted  the  miracles  which  they  saw 
as  relating  to  the  future  excellence  of  the  child :  for  such, 
we  have  said,  was  the  design  of  God,  that  John  should 
afterwards  come  forth  with  the  highest  reputation.  And 
the  hand  of  the  Lord  was  with  him.  The  meaning  is,  that 
the  grace  of  God  was  strikingly  visible  in  many  respects, 
and  showed  manifestly  that  he  was  not  an  ordinary  person. 
It  is  a  figurative  mode  of  expression,  and  denotes  that  the 
power  of  God  was  as  fully  manifested  as  if  his  hand  had 
been  visibly  seen,  so  that  aU  readily  acknowledged  the 
presence  of  God. 

Luke. 

I.  67.  And  Zachaiias  his  father  was  filled  with  the  Holy  Ghost,  and 
prophesied,  saying :  68.  Blessed  be  the  Lord  God  of  Israel,  because  he 
hath  visited,  and  hath  brought  redemption  to  his  people  :  69.  And  he 
hath  raised  up  the  horni  of  salvation  to  us  in  the  house  of  his  servant 
David,  (70.  As  he  spake  by  the  mouth  of  his  holy  prophets,  who  have 
been  from  every  age,^)  71.  Salvation  from  our  enemies,  and  fi'om  the 
hand  of  all  who  hated  us  :  72.  To  perform  the  mercy  to  our  fathers,  and 

'  *'  La  come  de  salut." 

2  "  De  tout  temps." — "  From  all  time." 


HARMONY  OF  THE  EVANGELISTS.  €7 

to  have  remembrance  of  his  holy  covenant,  73.  According  to  the  oath,^ 
which  he  sware  to  Abraham  our  father,  to  give  to  us,  74.  That,  being 
delivered  out  of  the  hand  of  our  enemies,  we  may  serve  him  without 
fear,  75.  In  holiness  and  righteousness  before  him  all  the  days  of  our 
life. 

67.  2kicharias  was  Jilled  with  the  Holy  Ghost,  "We  have 
lately  explained  this  phrase  to  mean,  that  the  servants  of 
God  received  more  abundantly  the  grace  of  the  Spirit,  of 
which,  at  other  times,  they  were  not  destitute.  Thus  we 
read,  that  the  Spirit  was  given  to  the  prophets  :  not  that  on 
other  occasions  they  wanted  it,  but  that  the  power  of  the 
Spirit  was  more  fully  exerted  in  them,  when  the  hand  of 
God,  as  it  were,  brought  them  into  public  view,  for  the 
discharge  of  their  office.  We  must  observe,  therefore,  the 
manner  in  w^hich  Luke  connects  the  two  clauses :  he  was 
Jilled  with  the  Holy  Ghost,  and  prophesied.  This  implies  that 
divine  inspiration,  at  that  time,  rested  upon  him  in  an  extra- 
ordinary measure,  in  consequence  of  which  he  did  not  speak 
like  a  man  or  private  person,  but  all  that  he  uttered  was 
heavenly  instruction.  Thus  also  Paul  connects  prophecy 
with  the  Spirit.  "  Quench  not  the  Spirit :  despise  not 
prophesyings,"  (1  Thess.  v.  19,  20:)  which  teaches  us  that 
to  despise  instruction  is  to  "  quench"  the  light  of  "  the 
Spirit."  This  was  a  remarkable  instance  of  the  goodness  of 
God,  that  not  only  did  Zacharias  recover  the  power  of 
speech,  which  he  had  not  enjoyed  for  nine  months,  but  his 
tongue  became  the  organ  of  the  Holy  Spirit. 

68.  Blessed  he  the  Lord  God.  Zacharias  commences  with 
thanksgiving,  and  in  the  raptures  of  the  prophetic  spirit 
describes  the  fulfilment  of  the  redemption  formerly  promised 
in  Christ,  on  which  the  safety  and  prosperity  of  the  church 
depended.  The  reason  why  the  Lord,  to  whose  government 
the  whole  world  is  subject,  is  here  called  the  God  of  Israel, 
will  more  fully  appear  from  what  follows,  that  to  the  seed  of 
Abraham,  in  a  peculiar  manner,  the  Eedeemer  had  been 
promised.     Since,  therefore,  God  had   deposited  with  one 

^  "  Secundum  jusjurandum." — "  (Qui  est)  le  jurement," — "  which  is 
the  oath." 


68  COMMENTARY  ON  A 

nation  only  his  covenant,  of  which  Zacharias  was  about  to 
speak,  he  properly  mentions  the  name  of  that  nation,  for 
which  the  grace  of  salvation  was  especially,  or  at  aU  events 
in  the  first  instance,  designed. 

The  word  l^sgxs-^aro,  he  hath  visited,  contains  an  implied 
contrast :  for  the  face  of  God  had  been  turned  away  for  a 
time  from  the  unhappy  children  of  Abraham.  To  such  a 
depth  of  calamity  had  they  sunk,  and  with  such  a  mass  of 
distresses  were  they  overwhelmed,  that  no  one  entertained 
the  thought  that  the  eye  of  God  was  upon  them.  This 
visitation  of  God,  which  Zacharias  mentions,  is  declared  to 
be  the  cause  and  origin  of  redemption.  The  statement  may 
be  resolved  in  this  manner.  God  looked  upon  Q'Trsffxi-^aro) 
his  people,  that  he  might  redeem  them.  Now,  as  those  whom 
God  redeems  must  be  prisoners,  and  as  this  redemption  is 
spiritual  in  its  nature,  we  conclude  from  this  passage,  that 
even  the  holy  fathers  were  made  free  from  the  yoke  of  sin 
and  the  tyranny  of  death,  only  through  the  grace  of  Christ ; 
for  it  is  said  that  Christ  was  sent  as  a  Redeemer  to  the  holy 
and  elect  people  of  God.  But  it  will  be  objected,  if  redemp- 
tion was  brought  by  Christ  at  that  time  when  he  appeared 
clothed  in  flesh,  it  follows,  that  those  believers  who  died  be- 
fore he  came  into  the  world  were  "  all  their  lifetime"  slaves 
of  sin  and  death  :  which  would  be  highly  absurd.  I  reply, 
the  power  and  efficacy  of  that  redemption,  which  was  once 
exhibited  in  Christ,  have  been  the  same  in  all  ages. 

69.  He  hath  raised  up  the  horn  of  salvation.  That  is, 
saving  power  •}  for,  when  the  throne  of  David  was  cast  down, 
and  the  people  scattered,  the  hope  of  salvation  had  to  all 
appearance  perished.  Zacharias  alludes  to  the  predictions 
of  the  prophets,  which  hold  out  that  a  sudden  revival  would 
take  place,  when  the  state  of  affairs  should  have  become 
melancholy  and  desperate.  This  mode  of  expression  is 
borrowed  from  the  passage,  "  There  will  I  make  the  horn  of 
David  to  bud :  I  have  ordained  a  lamp  for  mine  anointed,'* 


^  "  C'est  k  dire,  une  vertu  et  puissance  pleine  de  salut." — "  That  is, 
a  power  and  might  full  of  salvation." 


HAEMONY  OF  THE  EVANGELISTS.  69" 

(Ps.  cxxxii.  17.)  But  if  it  is  only  in  Christ  that  God  has 
put  forth  his  power  to  save  us,  we  are  not  at  liberty  to 
depart  from  that  method,  if  we  desire  to  obtain  salvation 
from  God.  Let  it  be  also  observed,  that  this  horn  brings 
salvation  to  believers,  but  terror  to  the  ungodly,  whom  it 
scatters,  or  bruises  and  lays  prostrate. 

Of  his  servant  David,  He  is  so  denominated,  not  only 
because,  like  any  one  of  the  godly,  he  worshipped  God, 
but  for  this  other  reason,  that  he  was  his  chosen  servant 
to  rule  and  save  his  people,  and  thus  to  represent,  along 
with  his  successors,  the  person  and  office  of  Christ.  Though 
there  remained  among  the  Jews,  at  that  time,  no  trace 
of  a  kingdom,  Zacharias,  resting  on  the  promises  of  God, 
does  not  hesitate  to  call  David  the  servant  of  God,  in 
whom  God  gave  an  example  of  the  salvation  which  was  to 
come.^  Now  that  the  throne  of  Christ  is  erected  amongst 
us,  that  thence  he  may  govern  us,  it  follows  that  he  is  actually 
appointed  to  us  the  author  of  salvation. 

70.  As  he  spake.  That  the  salvation  which  is  said  to 
have  been  brought  by  Christ  may  not  be  thought  doubtful 
on  the  score  of  novelty,  he  adduces  as  witnesses  all  the 
Prophets,  who,  though  they  were  raised  up  at  different 
times,  yet  with  one  consent  teach,  that  salvation  is  to  be 
expected  from  Christ  alone.  Nor  was  it  the  sole  design  of 
Zacharias  to  celebrate  the  truth  and  faithfulness  of  God, 
in  performing  and  fulfilling  what  he  formerly  promised. 
His  object  rather  was  to  draw  the  attention  of  believers 
to  the  ancient  predictions,  that  they  might  embrace,  with 
greater  certainty  and  cheerfulness,  the  salvation  offered  to 
them,  of  which  the  Prophets  from  the  beginning  had  testi- 
fied. When  Clirist  comes  forth  adorned^  with  the  testi- 
monies of  all  the  Prophets,  our  faith  in  him  rests  on  a  truly 
solid  foundation. 

^  "  Specimen  fUturse  salutis ;" — "  poiirce  que  DIeu  I'avoit  dresse  pour 
figure  et  tesmoignage  du  salut  a  venir ;" — "  because  God  had  set  him  up 
for  a  figure  and  proof  of  the  salvation  to  come." 

2  "  Ornatus  ;" — "  revestu  et  garni  d'excellens  tesmoi^nages  de  tous  les 
Prophetes;" — "  clothed  and  adorned  Avith  excellent  testimonies  of  all  the 
Prophets." 


70  COMMENTARY  ON  A 

He  calls  them  holy  prophets,  to  secure  for  their  words 
greater  authority  and  reverence.  They  were  not  incon- 
siderable or  ordinary  witnesses,  but  were  of  the  first  rank,^ 
and  furnished  with  a  public  commission,  having  been  sepa- 
rated from  the  common  people,  for  that  purpose,  by  divine 
authority.  To  inquire  minutely  how  each  of  the  prophets 
gave  testimony  to  Christ,  w^ould  lead  us  into  a  long  disserta- 
tion. Let  it  suffice  for  the  present  to  say,  that  they  all 
uniformly  make  the  hope  of  the  people,  that  God  would  be 
gracious  to  them,  to  rest  entirely  on  that  covenant  between 
God  and  them  which  was  founded  on  Christ,  and  thus 
speak  plainly  enough  of  the  future  redemption,  which  was 
manifested  in  Christ.  To  this  purpose  are  many  striking 
passages,  which  contain  no  dark  prophecies  respecting  Christ, 
but  point  him  out,  as  it  were,  with  the  finger.  But  our 
chief  attention  is  due  to  the  signature  of  the  divine  cove- 
nant; for  he  that  neglects  this  T\dll  never  understand  any 
thing  in  the  prophets  :  as  the  Jews  wander  wretchedly  ^ 
in  reading  the  Scripture,  in  consequence  of  giving  their 
whole  study  to  words,  and  wandering  from  the  main  de- 
sign. 

71.  Salvation  from  our  enemies.  Zacharias  explains  more 
clearly  the  power  and  office  of  Christ.  And  certainly  it 
would  be  of  little  or  no  advantage  to  learn  that  Christ  was 
given  to  us,  unless  we  also  knew  what  he  bestows.  For 
this  reason  he  states  more  fully  the  purpose  for  which  the 
horn  of  salvation  was  raised  up :  that  believers  may  obtain 
salvation  from  their  enemies.     Unquestionably,  Zacharias  was 


^  "  Classicos  testes."  This  is  a  fine  allusion  to  the  Eoman  division  into 
classes^  (mentioned  by  Livy,  i.  43,)  from  the  first  of  which  classes,  as  car- 
rying greater  weight  and  respectability,  "  testes,"  witnesses  were  selected 
for  signing  Testaments, — a  department  of  Conveyancing,  which  all  civil- 
ized nations  have  guarded  by  the  most  careful  provisions,  and  in  which 
authenticity  is  peculiarly  and  indispensably  necessary.  Calvin's  verna- 
cular brings  out,  though  with  less  elegance,  the  meaning  in  which  classi- 
cos testes  is  here  used, — "  bons,  suffisans,  et  sans  reproche  ;" — "  good,  suf- 
ficient, and  without  reproach." — Ed. 

2  "  Misere  vagantur." — "  Les  Juifs  ne  font  que  tracasser  et  se  tor- 
menter  sans  profit  toute  leur  vie;"-—  "  the  Jews  do  but  vex  and  teaze 
themselves  without  advantage  all  their  life." 


HARMONY  OF  THE  EVANGELISTS.  71 

well  aware,  that  the  principal  war  of  the  church  of  God  is 
not  with  flesh  and  blood,  but  with  Satan  and  all  his  arma- 
ment, by  which  he  labours  to  accomplish  our  everlasting 
ruin.  Though  the  Church  is  also  attacked  by  outward  foes, 
and  is  delivered  from  them  by  Christ,  yet,  as  the  kingdom 
of  Christ  is  spiritual,  it  is  chiefly  to  Satan,  the  prince  of 
this  world,  and  all  his  legions,  that  the  present  discourse 
relates.  Our  attention  is  also  directed  to  the  miserable 
condition  of  men  out  of  Christ,  lying  prostrate  under  the 
tyranny  of  the  devil:  otherwise,  out  of  his  hand,  out  of 
his  power,  Christ  would  not  deliver  his  own  people.  This 
passage  reminds  us  that,  so  long  as  the  Church  continues 
her  pilgrimage  in  the  world,  she  lives  amongst  her  foes, 
and  would  be  exposed  to  their  violence,  if  Christ  were  not 
always  at  hand  to  grant  assistance.  But  such  is  the  in- 
estimable grace  of  Christ,  that,  though  we  are  surrounded 
on  every  side  by  enemies,  we  enjoy  a  sure  and  undoubted 
salvation.  The  mode  of  expression  may  seem  harsh,  sal- 
vation from  our  enemies ;  but  the  meaning  is  obvious.  No 
machinations  or  power,  no  wiles,  no  attacks  will  prevent  our 
being  delivered  from  them  and  saved  "  in  the  Lord  with  an 
everlasting  salvation,"  (Isa.  xlv.  17.) 

72.  To  perform  the  mercy.  Zacharias  again  points  out 
the  fountain  from  which  redemption  flowed,  the  mercy  and 
gracious  covenant  of  God.  He  assigns  the  reason  why  God 
was  pleased  to  save  his  people.  It  was  because,  being 
mindM  of  his  promise,  he  displayed  his  mercy.  He  is  said 
to  have  remembrance  of  his  covenant^  because  there  might 
be  some  appearance  of  forgetfulness  during  that  long  delay, 
in  which  he  allowed  his  people  to  languish  under  the  weight 
of  very  heavy  calamities.  We  must  carefully  attend  to 
this  order.  First,  God  was  moved  by  pure  mercy  to  make 
a  covenant  with  the  fathers.  Secondly,  He  has  linked  the 
salvation   of  men  with  his   own  word.*     Thirdly,  He  has 

1  "  H  a  lie  le  salut  des  liommes  avec  sa  parole,  comme  dependant 
d'icelle." — "  He  has  bound  the  salvation  of  men  with  his  word,  as  depend- 
ing on  it," 


72  COMMENTARY  ON  A 

exhibited  in  Christ  every  blessing,  so  as  to  ratify  all  his 
promises :  as,  indeed,  their  truth  is  only  confirmed  to  us 
when  we  see  their  fulfilment  in  Christ.  Forgiveness  of 
sins  is  promised  in  the  covenant,  but  it  is  in  the  blood  of 
Christ.  Righteousness  is  promised,  but  it  is  offered  through 
the  atonement  of  Christ.  Life  is  promised,  but  it  must  be 
sought  only  in  the  death  and  resurrection  of  Christ.  This 
too  is  the  reason  why  God  commanded  of  old,  that  the  book 
of  the  law  should  be  sprinkled  with  the  blood  of  the  sacri- 
fice, (Exod.  xxiv.  8  ;  Heb.  ix.  19,  20.)  It  is  also  worthy  of 
notice,  that  Zacharias  speaks  of  the  mercy  performed  in  his 
own  age,  as  extending  to  the  fathers  who  were  dead,  and 
who  equally  shared  in  its  results.  Hence  it  follows,  that  the 
grace  and  power  of  Christ  are  not  confined  by  the  narrow 
limits  of  this  fading  life,  but  are  everlasting ;  that  they  are 
not  terminated  by  the  death  of  the  flesh,  for  the  soul  sur- 
vives the  death  of  the  body,  and  the  destruction  of  the  flesh 
is  followed  by  the  resurrection.  As  neither  Abraham,  nor 
any  of  the  saints,  could  procure  salvation  to  himself  by  his 
own  power  or  merits,  so  to  all  behevers,  whether  living  or 
dead,  the  same  salvation  has  been  exhibited  in  Christ. 

73.  According  to  the  oath.  There  is  no  word  in  the  Greek 
original  for  the  preposition  according  to :  but  it  is  a  common 
and  well  understood  principle  of  language,  that  when  the 
accusative  case  is  put  absolutely,  there  is  a  preposition  to 
be  understood,  by  which  it  is  governed.  The  oath  is  men- 
tioned, for  the  pm-pose  of  expressing  more  fully  the  firmness 
and  sacredness  of  his  truth :  for  such  is  his  gracious  con- 
descension, that  he  deigns  to  employ  his  name  for  the  sup- 
port of  our  weakness.  If  his  bare  promises  do  not  satisfy 
us,  let  us  at  least  remember  this  confirmation  of  them ;  and 
if  it  does  not  remove  all  doubt,  we  are  chargeable  with 
heinous  ingratitude  to  God,  and  insult  to  his  holy  name. 
To  give  to  us.  Zacharias  does  not  enumerate  the  several 
points  of  God's  covenant,  but  shows  that  God's  purpose,  in 
dealing  so  kindly  and  mercifully  with  his  people,  was  to  re- 
deem them. 


HARMONY  OF  THE  EVANGELISTS.  73 

74.  That  being  delivered  out  of  the  hand  of  our  enemies. 
His  purpose  was,  that,  being  redeemed,  they  might  dedicate 
and  consecrate  themselves  entirely  to  the  Author  of  their 
salvation.  As  the  efficient  cause  of  human  salvation  vras 
the  undeserved  goodness  of  God,  so  its  final  cause  is,  that, 
by  a  godly  and  holy  life,  men  may  glorify  his  name.  This 
deserves  careful  attention,  that  we  may  remember  our  calling, 
and  so  learn  to  apply  the  grace  of  God  to  its  proper  use. 
We  must  meditate  on  such  declarations  as  these :  "  God 
hath  not  called  us  unto  uncleanness,  but  unto  holiness," 
(1  Thess.  iv.  7.)  We  are  "  redeemed  with  a  great  price," 
(1  Cor.  vi.  20,)  "  the  precious  blood  of  Christ,"  (1  Pet.  i. 
18,  19,)  not  that  we  may  serve  "  the  lusts  of  the  flesh," 
(2  Pet.  ii.  18,)  or  indulge  in  unbridled  licentiousness,  but 
that  Christ  may  reign  in  us.  We  are  admitted  by  adop- 
tion into  the  family  of  God,  that  we,  on  our  part,  may  yield 
obedience  as  children  to  a  father.  For  "  the  kindness  and 
love  ((piXav&^uiria)  of  God  our  Saviour  toward  man,"  (Tit. 
iii.  4,)  "  hath  appeared  unto  all  men,  teaching  us  that,  deny- 
ing ungodliness  and  worldly  lusts,  we  should  live  soberly, 
righteously,  and  godly,"  (Tit.  ii.  11,  12.)  And  so  Paul, 
when  he  wishes  powerfully  to  exhort  believers  to  consecrate 
themselves  to  God  "  in  newness  of  life,"  (Rom.  vi.  4,)  and, 
"  putting  off,  concerning  the  former  conversation,  the  old 
man,"  (Eph.  iv.  22,)  to  render  to  him  a  "  reasonable  service," 
"beseeches  them  by  the  mercies  of  God,"  (Rom.  xii.  1.) 
Scripture  is  full  of  declarations  of  this  nature,  which  show 
that  we  "frustrate  the  grace"  (Gal.  ii.  21)  of  Christ,  if  we 
do  not  follow  out  this  design. 

That  we  may  serve  him  without  fear.  This  deserves  our 
attention :  for  it  implies  that  we  cannot  worship  God  in  a 
proper  manner  without  composure  of  mind.  Those  who  are 
iU  at  ease,  who  have  an  inward  struggle,  whether  God  is 
favourable  or  hostile  to  them,  whether  he  accepts  or  rejects 
their  services, — in  a  word,  who  fluctuate  in  uncertainty 
between  hope  and  fear,  will  sometimes  labour  anxiously  in 
the  worship  of  God,  but  never  will  sincerely  or  honestly  obey 
him.  Alarm  and  dread  make  them  turn  from  him  with 
horror ;  and  so,  if  it  were  possible,  they  would  desire  that 


74  COMMENTARY  ON  A  i 

there  were  "  no  God,"  (Ps.  xiv.  1.)     But  we  know,  that  no   : 
sacrifice  is  acceptable  to  God,  which  is  not  offered  willingly, 
and  with  a  cheerful  heart.      Before  men  can  truly  worship 
God,  they  must  obtain  peace  of  conscience,  as  David  speaks,   ' 
^^  There  is  forgiveness  with  thee,  that  thou  mayest  be  feared," 
(Ps.  cxxx.  4 :)  for  those  to  whom  God  has  given  peace  are  i 
graciously  invited  and  led  to  approach  him  willingly  and  j 
with  a  cheerful  desire  to  worship  him.      Hence  too  Paul  i 
deduces  that  maxim,  that  "  whatsoever  is  undertaken  with- 
out faith  is  sin,"  (Rom.  xiv.  23.)     But  since  God  reconciles  ; 
men  to  himself  in  Christ,  since  by  his  protection  he  keeps  : 
them  safe  from  all  fear,  since  he  has  committed  their  salva- 
tion to  his  own  hand  and  guardianship,  we  are  justly  declared  ^ 
by  Zacharias  to  be  delivered  by  his  grace  from  fear.     And 
so  the  prophets  describe  it  as  peculiar  to  his  reign,  that  "  they  | 
shall  sit  every  man  under  his  vine,  and  under  his  fig-tree,  j 
and  none  shall  make  them  afraid,"  (Mic.  iv.  4.)  < 

75.  In  holiness  and  righteousness.      As  the  rule  of  a  good 
life  has  been  reduced  by  God  to  two  tables,  (Ex.  xxxi.  18 ;  : 
xxxiv.  1,)  so  Zacharias  here  declares,  that  we  serve  God  in  a  \ 
proper  manner,  when  our  life  has  been  framed  to  holiness  and  \ 
righteousness.      Holiness^  beyond   all   question,  denotes — as  \ 
even  Plato  knew — the  duties  of  godliness,^  which  relate  to  j 
the  first  table  of  the  law.     Righteousness,  again,  extends  to  \ 
all  the  duties  of  charity :  for  God  requires  nothing  more  j 
from  us  in  the  second  table  of  the  law,  than  to  render  to  ! 
every  one  what  belongs  to  him.     It  is  added,  before  him,  to 
instruct  believers,  that  it  is  not  enough  if  their  lives   are 
decently  regulated  before  the  eyes  of  men,  and  their  hands, 
and  feet,  and  w^hole  body,  restrained  from  every  kind  of  open  \ 
wickedness  :  but  they  must  live  according  to  the  will  of  God,  i 
who  is  not  satisfied  with  professions  of  holiness,  but  looks  | 
chiefly  on  the  heart.  | 

Lastly,  That  no  man  may  consider  his  duties  to  be  at  an  j 

end,  when  he   has  worshipped   God   for  a   certain  period,^  \ 

I 

i 
1  "  Le  mot  de  Sainctete  comprend  tout  ce  dont  nons  sommes  redevables   ■ 
a  Dieu  pour  adorer  et  honorer  sa  majeste." — "  The  word  Holiness  includes  ' 
all  that  we  owe  to  God  for  adoring  and  honom'ing  his  majesty." 


HAEMONY  OF  THE  EVANGELISTS.  75 

Zacharias  declares  that  men  have  been  redeemed  on  the  con- 
dition^ that  they  shall  continue  to  devote  themselves  to  the 
worship  of  God  all  the  days  of  their  life.  And  certainly,  as 
redemption  is  eternal,  the  remembrance  of  it  ought  never  to 
pass  away  ;  as  God  adopts  men  into  his  family  for  ever, 
their  gratitude  ought  not  to  be  transitory  or  of  short  con- 
tinuance ;  and,  in  a  word,  as  ^*  Christ  both  died  and  rose,  and 
revived"  for  them,  it  is  proper  that  he  should  be  "Lord  both 
of  the  dead  and  living,"  (Rom.  xiv.  9.)  So  Paul,  in  a  pass^ 
age  which  I  lately  quoted,  enjoins  us  to  "  live  soberly, 
righteously,  and  godly,  in  this  present  world;  looking  for 
that  blessed  hope,  and  the  glorious  appearing  of  the  great 
God  and  our  Saviour  Jesus  Christ ;  who  gave  himself  for 
us,  that  he  might  redeem  us  from  all  iniquity,  and  purify  unto 
himself  a  peculiar  people,  zealous  of  good  works,"  (Tit.  ii, 
12-14.) 

Luke. 

I.  76.  And  thou,  child,  shalt  be  called  the  Prophet  of  the  Highest : 
for  thou  shalt  go  before  the  face  of  the  Lord  to  prepare  his  ways,  77.  To 
give  knowledge  of  salvation  to  his  peoj)le  by  the  forgiveness  of  their 
sins  :  78.  Through  the  bowels  of  the  mercy  of  our  God,  by  which  the 
Eastern  sky^  hath  visited  us,  79.  That  he  might  give  light  to  those  who 
were  sitting  in  darkness  and  the  shadow  of  death,  to  guide  our  feet  into 
the  way  of  peace.  80.  And  the  child  grew,  and  became  strong  in  spirit, 
and  was  in  the  deserts  till  the  day  of  his  showing  unto  Israel. 

76.  And  thou,  child.  Zacharias  again  returns  to  commend 
the  grace  of  Christ,  but  does  this,  as  it  were,  in  the  person 
of  his  son,  by  describing  briefly  the  office  to  which  he  had 
been  appointed  as  an  instructor.  Though  in  a  little  infant 
eight  days  old  he  does  not  yet  observe  prophetical  endow- 
ments, yet  turning  his  eyes  to  the  purpose  of  God,  he  speaks 
of  it  as  a  thing  already  known.  To  he  called  means  here  to 
be  considered  and  openly  acknowledged  as  the  prophet  of  God. 
A  secret  calling  of  God  had  already  taken  place.  It  only 
remained  that  the  nature  of  that  calling  should  be  mani- 

^  "  Hac  lege  redemptas  esse  homines." — "  Zacharie  dit  que  les  hommes 
ont  este  rachetez  a  la  charge  de  s'appKquer  a  servir  Dieu  tout  le  temps  de 
leur  vie." — "  Zacharias  says  that  men  have  been  redeemed  upon  condition 
of  applying  themselves  to  serve  God  all  the  time  of  their  life,'''' 

2  "  Oriens  ex  alto." 


76  COMMENTARY  ON  A 

fested  to  men.  But  as  the  name  Prophet  is  general,  Zacha- 
rias,  following  tiie  revelation  brought  to  him  by  the  angel, 
affirms  that  he  would  be  the  usher^  or  herald  of  Christ.  He 
says,  thou  shalt  go  before  the  face  of  the  Lord :  that  is,  thou 
shalt  discharge  the  office  of  turning  men  by  thy  preaching 
to  hear  the  Lord.  The  reason  why  John,  when  he  had 
nearly  finished  his  course,  affirmed  that  he  was  not  a  prophet 
of  God,  is  explained  by  me  at  the  proper  place,  (John  i.  21,) 
and  in  what  manner  he  was  to  prepare  his  ways  we  shall 
afterwards  see. 

77.  To  give  knowledge  of  salvation,  Zacharias  now  touches 
the  principal  subject  of  the  gospel,  when  he  says  that  the 
knowledge  of  salvation  consists  in  the  forgiveness  of  sins.  As 
we  are  all  "  by  nature  the  children  of  wrath,"  (Eph.  ii.  3,) 
it  follows,  that  we  are  by  nature  condemned  and  ruined : 
and  the  ground  of  our  condemnation  is,  that  we  are  charge- 
able with  unrighteousness.  There  is,  therefore,  no  other 
provision  for  escaping  eternal  death,^  but  by  God  "  recon- 
ciling us  unto  himself,  not  imputing  our  trespasses  unto  us," 
(2  Cor.  V.  19.)  That  this  is  the  only  righteousness  which 
remains  to  us  before  God,  may  be  easily  gathered  from  the 
words  of  Zacharias.  For  whence  comes  salvation,  but  from 
righteousness  ?  But  if  the  children  of  God  have  no  other 
way  of  obtaining  the  knoivledge  of  salvation  except  through 
the  forgiveness  of  sins,  it  follows,  that  righteousness  must  not 
be  sought  in  any  other  quarter.  Proud  men  attempt  to 
forge  and  manufacture  a  righteousness  out  of  the  merits  of 
good  works.  True  righteousness  is  nothing  else  than  the 
imputation  of  righteousness,  when  God,  out  of  free  grace, 
acquits  us  from  guilt.  Besides,  it  ought  to  be  observed  that 
Zacharias  is  not  speaking  of  "  strangers  from  the  covenants 
of  promise,"  (Eph.  ii.  12,)  but  of  the  people  of  God.  Hence  it 
follows,  that  not  only  does  the  commencement  of  righteous- 
ness depend  on  the  forgiveness  of  sins,  but  it  is  by  imputa- 
tion^ that  believers  are  righteous  before  God  to  the  very 

1  "  Apparitorem."— "  Heraut."     ^  "  Mortis  ;"—"  La  mortmortelle." 
^  "  Imputative,  ut  italoquar." — "Par  imputation,  c'est  a  dii*e,  d'autant 


HARMONY  OF  THE  EVANGELISTS.  77 

end:  for  they  cannot  appear  before  his  tribunal  in  any- 
other  way  than  by  betaking  themselves  daily  to  a  free  recon- 
ciliation. 

78.  Through  the  bowels^  of  mercy.  In  so  great  a  benefit 
Zacharias  justly  extols  the  mercy  of  God,  and  not  satisfied 
with  merely  calling  it  the  salvation  which  was  brought  by 
Christ,  he  employs  moi*e  emphatic  language,  and  says  that  it 
proceeded  from  the  very  bowels  of  the  mercy  of  God.  He  then 
tells  us  metaphorically,  that  the  great  mercy  of  God  has 
made  the  day  to  give  light  to  those  who  were  sitting  in  darkness. 
Oriens,  in  the  Latin  version  of  this  passage,  is  not  a  parti- 
ciple :  for  the  Greek  word  is  di/aroXjj,  that  is,  the  Eastern 
region,  as  contrasted  with  the  West.  Zacharias  extols  the 
mercy  of  God,  as  manifested  in  dispelling  the  darkness  of 
death,  and  restoring  to  the  people  of  God  the  light  of  life. 
In  this  way,  whenever  our  salvation  is  the  subject,  we  ought 
to  raise  our  minds  to  the  contemplation  of  the  divine  mercy. 
There  appears  to  be  an  allusion  to  a  prediction  of  Malachi, 
in  which  Christ  is  called  "  the  Sun  of  Righteousness,"  and 
is  said  to  "  arise  with  healing  in  his  wings,"  (Mai.  iv.  2,) 
that  is,  to  bring  health  in  his  rays. 

79.  That  he  might  give  light  to  those  who  were  sitting  in 
darkness.  As  to  light  and  darkness,  there  are  similar  modes 
of  expression  in  Isaiah :  such  as,  "  The  people  that  walked 
in  darkness  have  seen  a  great  light :  they  that  dwell  in  the 
land  of  the  shadow  of  death,  upon  them  hath  the  light 
shined,"  (Isa.  ix.  1 ;)  and  in  many  other  passages.  These 
words  show,  that  out  of  Christ  there  is  no  life-giving  light 
in  the  world,  but  every  thing  is  covered  by  the  appalling 
darkness  of  death.  Thus,  in  another  passage,  Isaiah  tes- 
tifies that  this  privilege  belongs  peculiarly  to  the  church 
alone.     "  Behold,  the  darkness  shall  cover  the  earth,  and 

que  la  justice  de  Christ  leur  est  imputee." — "  By  imputation,  that  is  to 
say,  in  so  far  as  the  righteousness  of  Christ  is  imputed  to  them." 

^  "  Par  les  entrailles  de  la  misericorde,  ou,  par  I'affection  misericor- 
dieuse." — "  By  the  bowels  of  mercy,  or,  by  the  merciiul  affection." 


78  COMMENTARY  ON  A 

gross  darkness  the  people :  but  the  Lord  shall  arise  upon 
thee,  and  his  glory  shall  be  seen  upon  thee,"  (Isa.  Ix.  2.) 

But  how  could  it  be  said  that  the  Israelites,  on  whose 
hearts  the  Lord  always  shone  by  faith,  were  sitting  in  the 
shadow  of  death'^  I  reply,  the  godly,  who  lived  under  the 
law,  were  surrounded  on  every  side  by  the  darkness  of 
death,  and  beheld  at  a  distance,  in  the  coming  of  Christ, 
the  light  that  cheered  and  preserved  them  from  being  over- 
whelmed by  present  death.  Zacharias  may  have  had  in 
view  the  wretched  condition  of  his  own  age.  But  it  is  a 
general  truth,  that  on  all  the  godly,  who  had  ever  lived,  or 
who  were  afterwards  to  live,  there  arose  in  the  coming  of 
Christ  a  light  to  impart  life :  for  it  even  diffused  life  over 
the  dead.  To  sit  is  of  the  same  import  as  to  lie  :^  and  so 
Isaiah  enjoins  the  Church,  "  Arise,  for  thy  light  is  come," 
(Isa.  Ix.  1.) 

To  guide  our  feet.  By  this  expression  Zacharias  points 
out,  that  the  highest  perfection  of  all  excellence  and  happi- 
ness is  to  be  found  in  Christ  alone.  The  word  Peace  might 
indeed  be  taken  in  its  literal  sense,  which  would  not  be 
unsuitable :  for  the  illumination  brought  by  Christ  tends  to 
pacify  the  minds  of  men.  But  as  the  Hebrew  word  D^l/tJ', 
peace,  denotes  every  kind  of  prosperity,  Zacharias  intended, 
I  doubt  not,  to  represent  Christ  as  the  author  of  perfect 
blessedness,  that  we  may  not  seek  the  smallest  portion  of 
happiness  elsewhere,  but  may  rest  on  Christ  alone,  from  a 
full  conviction  that  in  him  we  are  entirely  and  completely 
happy.  To  this  purpose  are  those  words  of  Isaiah,  "  The 
sun  shall  be  no  more  thy  light  by  day,  neither  for  bright- 
ness shall  the  moon  give  light  unto  thee :  but  the  Lord 
shall  be  unto  thee  an  everlasting  light,  and  thy  God  thy 
glory,"  (Isa.  Ix.  19.)  But  if  the  mere  sight  of  his  Son, 
while  still  a  child,  led  Zacharias  to  discourse  in  so  lofty  a 
strain  respecting  the  grace  and  power  of  Christ,  before  he 
was  born,  are  not  they  so  much  the  more  ungratefrd,  who, 
now  that  Christ  has  died,  and  risen,  and  ascended  to  heaven, 

^  "  Estre  assis  emporte  autant  comme   estre  couche  ou  veautre." — 
"  To  sit  is  of  the  same  import  as  to  be  lying  or  wallowing." 


HARMONY  OF  THE  EVANGELISTS. 


79 


and  sat  down  at  his  Father's  right  hand,  speak  disrespect- 
fully of  him  and  of  his  power,  to  which  the  Holy  Spirit 
bore  testimony,  while  he  was  still  in  his  mother's  womb? 
We  must  bear  in  mind  what  I  have  already  mentioned,  that 
Zacharias  spake  not  from  himself,  but  that  the  Spirit  of  God 
directed  his  tongue. 

And  the  child  grew.  This  is  added  by  Luke  for  continuing 
the  thread  of  the  history.  First,  He  mentions  that  John 
became  strong  in  spirit:  which  implies  that  the  great  and 
uncommon  excellence  of  the  child  gave  proof  that  there 
dwelt  in  him  a  Heavenly  Spirit.  Next,  he  tells  us,  that 
John  remained  unknown  in  the  deserts  till  the  day  of  his 
showing,  that  is,  till  the  day  on  which  the  Lord  had  pur- 
posed to  bring  him  into  public  view.  Hence  we  conclude, 
that  John,  though  he  was  fully  aware  of  his  calling,  made 
no  advances  before  the  appointed  time,  but  awaited  the  call 
of  God. 


Matthew. 

I.  1.  The  book  of  the  genera- 
tion of  Jesus  Christ,  the  son  of 
David,  the  son  of  Abraham. 
2.  And  Abraham  begat  Isaac. 
And  Isaac  begat  Jacob.  And 
Jacob  begat  Judah  and  his 
brethren.  3.  And  Judah  begat 
Pharez  and  Zarah  by  Tamar. 
And  Pharez  begat  Hezron.  And 
Hezron  begat  Ram.  4.  And 
Kam  begat  Amminadab.  And 
Amminadab  begat  Nahshon. 
And  Nahshon  begat  Salma. 
5.  And  Sahna  begat  Boaz  by 
Rahab.  And  Boaz  begat  Obed 
by  Ruth.  And  Obed  begat 
Jesse.  6.  And  Jesse  begat 
David  the  king.  And  David  the 
king  begat  Solomon,  by  her  who 
had  been  wife  of  Uriah.  7.  And 
Solomon  begat  Rehoboam.  And 
Rehoboam  begat  Abijah.  And 
Abijah  begat  Asa.  8.  And  Asa 
begat  Jehoshaphat.  And  Jeho- 
shaphat  begat  Joram.  And  Jo- 
ram  begat  Uzziah.  9.  And 
Uzziah    begat   Jotham.      And 


Luke. 

in.  23.  Jesus  was  supposed  to  be 
the  son  of  Joseph,  who  was  the  son  of 
HeH,  24.  Who  was  the  son  of  Matthat, 
who  was  the  son  of  Levi,  who  was 
the  son  of  Melchi,  who  was  the  son  of 
Janna,  who  was  the  son  of  Joseph, 
25.  Who  was  the  son  of  Matthias,  who 
was  the  son  of  Amos,  who  was  the  son 
of  Nahum,  who  was  the  son  of  Esli, 
who  was  the  son  of  Nagge,  2Q.  Who 
was  the  son  of  Maath,  who  was  the  son 
of  Mattathias,  who  was  the  son  of  Se- 
mei,  who  was  the  son  of  Joseph,  who 
was  the  son  of  Judah,  27.  Who  was  the 
son  of  Joanna,  who  was  the  son  of 
Rhesa,  who  was  the  son  of  Zerubba- 
bel,  who  was  the  son  of  Salathiel,  who 
was  the  son  of  Neri,  28.  Who  was  the 
son  of  Melchi,  who  was  the  son  of  Ad- 
di,  who  was  the  son  of  Cosam,  who  was 
the  son  of  Elmodam,  who  was  the  son 
of  Er,  29.  Who  was  the  son  of  Joses, 
who  was  the  son  of  EUezer,  who  was 
the  son  of  Jorim,  who  was  the  son  of 
Matthat,  who  was  the  son  of  Levi, 
30.  Who  was  the  son  of  Simeon,  who  was 
the  son  of  Judah,  who  was  the  son  of 


80 


COMMENTARY  ON  A 


Matthew. 

Jotliam  begat  Ahaz.  And  Ahaz 
begat  Hezekiah.  10.  And  He- 
zekiah  begat  Manasseh.  And 
Manasseh  begat  Amon.  And 
Anion  begat  Josiah.  11.  And 
Josiah  begat  Jeconiali  and  his 
brethren,  about  the  Babylonish 
exile.  12.  And  after  the  Ba- 
bylonish exUe,  Jeconiah  begat 
Salathiel.  And  Salathiel  be- 
gat Zerubbabel.  13.  And  Zerub- 
babel  begat  Abiud.  And  Abiud 
begat  Eliakini.  And  Eliakim 
begat  Azor.  14.  And  Azor 
begat  Zadok.  And  Zadok  be- 
gat Achim.  And  Achim  begat 
Eliud.  15.  And  Eliud  begat 
Eleazar.  And  Eleazar  begat 
Matthan.  And  Matthan  begat 
Jacob.  16.  And  Jacob  begat 
Joseph,  the  husband  of  Mary, 
of  whom  was  born  Jesus,  who 
is  called  Christ.  17.  Therefore 
all  the  generations  from  Abra- 
ham till  David  are  fourteen 
generations :  and  from  David 
till  the  Babylonish  migration 
are  fourteen  generations  :  and 
from  the  Babylonish  migration 
tiU  Christ  are  fourteen  genera- 
tions. 


Luke. 

Joseph,  who  was  the  son  of  Jonan,  who 
was  the  son  of  Eliakim,  31.  Who  was 
the  son  of  Meleah,  who  was  the  son  of 
Hainan,  who  was  the  son  of  Mattatha, 
who  was  the  son  of  Nathan,  who  was 
the  son  of  David,  32.  Who  was  the 
son  of  Jesse,  who  was  the  son  of  Obed, 
who  was  the  son  of  Boaz,  who  was  the 
son  of  Salmah,  who  was  the  son  of  Nah- 
shon,  33.  AVho  was  the  son  of  Anuni- 
nadab,  who  was  the  son  of  Ram,  who 
was  the  son  of  Hezron,  who  was  the 
son  of  Pharez,  who  was  the  son  of  Ju- 
dah,  34.  Who  was  the  son  of  Jacob, 
who  was  the  son  of  Isaac,  who  was  the 
son  of  Abraham,  who  was  the  son  of 
Terah,  who  was  the  son  of  Kahor, 
35.  "Who  was  the  son  of  Serug,  who 
was  the  son  of  Reu,  who  was  the  son 
of  Peleg,  who  was  the  son  of  Heber, 
who  was  the  son  of  Salah,  36.  Who  was 
the  son  of  Cainan,  who  was  the  son  of 
Arphaxad,  who  was  the  son  of  Shem, 
who  was  the  son  of  Noah,  who  was  the 
son  of  Lamech,  37.  Who  was  the  son  of 
Methuselah,  who  was  the  son  of  Enoch, 
who  was  the  son  of  Jared,  who  was  the 
son  of  Mahalaleel,  who  was  the  son  of 
Cainan,  38.  Who  was  the  son  of  Enos, 
who  was  the  son  of  Seth,  who  was  the 
son  of  Adam,  who  was  the  son  of  God. 


As  all  are  not  agreed  about  these  two  genealogies,  which  are 
given  by  Matthew  and  Luke,  we  must  first  see  whether 
both  trace  the  genealogy  of  Christ  from  Joseph,  or  whether 
Matthew  only  traces  it  from  Joseph,  and  Luke  from  Mary. 
Those  who  are  of  this  latter  opinion  have  a  plausible  ground 
for  their  distinction  in  the  diversity  of  the  names  :  and  cer- 
tainly, at  first  sight,  nothing  seems  more  improbable  than  that 
Matthew  and  Luke,  who  differ  so  widely  from  each  other, 
give  one  and  the  same  genealogy.  For  from  David  to  Sala- 
thiel, and  again  from  Zerubbabel  till  Joseph,  the  names  are 
totally  different. 

Again,  it  is  alleged,  that  it  would  have  been  idle  to  bestow 
so  great  pains  on  a  thing  of  no  use,  in  relating  a  second  time 
the  genealogy  of  Joseph,  who  after  all  was  not  the  father  of 
Christ.     "  Why  this  repetition,"  say  they,  "  which  proves 


HARMONY  OF  THE  EViVNGELISTS.  81 

nothing  that  contributes  much  to  the  edification  of  faith? 
If  nothing  more  be  known  than  this,  that  Joseph  was  one  of 
the  descendants  and  family  of  David,  the  genealogy  of  Christ 
will  still  remain  doubtful."  In  their  opinion,  therefore,  it 
would  have  been  superfluous  that  two  Evangelists  should 
apply  themselves  to  this  subject.  They  excuse  Matthew 
for  laying  down  the  ancestry  of  Joseph,  on  the  ground,  that 
he  did  it  for  the  sake  of  many  persons,  who  were  still  of 
opinion  that  he  was  the  father  of  Christ.  But  it  would  have 
been  foolish  to  hold  out  such  an  encouragement  to  a  danger- 
ous error:  and  what  follows  is  at  total  variance  with  the 
supposition.  For  as  soon  as  he  comes  to  the  close  of  the 
genealogy,  Matthew  points  out  that  Christ  was  conceived 
in  the  womb  of  the  virgin,  not  from  the  seed  of  Joseph,  but 
by  the  secret  power  of  the  Spirit.  If  their  argument  were 
good,  Matthew  might  be  charged  with  folly  or  inadvertence, 
in  labouring  to  no  purpose  to  establish  the  genealogy  of 
Joseph. 

But  we  have  not  yet  replied  to  their  objection,  that  the 
ancestry  of  Joseph  has  nothing  to  do  with  Christ.  The 
common  and  well-known  reply  is,  that  in  the  person  of 
Joseph  the  genealogy  of  Mary  also  is  included,  because  the 
law  enjoined  every  man  to  marry  from  his  own  tribe.  It  is 
objected,  on  the  other  hand,  that  at  almost  no  period  had 
that  law  been  observed  :  but  the  arguments  on  which  that 
assertion  rests  are  frivolous.  They  quote  the  instance  of 
the  eleven  tribes  binding  themselves  by  an  oath,  that  they 
would  not  give  a  wife  to  the  Benjamites,  (Judges  xxi.  1.)  If 
this  matter,  say  they,  had  been  settled  by  law,  there  would 
have  been  no  need  for  a  new  enactment.  I  reply,  this 
extraordinary  occurrence  is  erroneously  and  ignorantly  con- 
verted by  them  into  a  general  rule :  for  if  one  tribe  had 
been  cut  off,  the  body  of  the  people  must  have  been  incom- 
plete if  some  remedy  had  not  been  applied  to  a  case  of 
extreme  necessity.  We  must  not,  therefore,  look  to  this 
passage  for  ascertaining  the  common  law. 

Again,  it  is  objected,  that  Mary,  the  mother  of  Christ, 
was  Elisabeth's  cousin,  though  Luke  has  formerly  stated 
that  she  was  of  the  daughters  of  Aaron,  (Luke  i.  5.)  The 
VOL.  I.  F 


82  COMMENTAEY  ON  A 

reply  is  easy.  The  daughters  of  the  tribe  of  Juclah,  or  of 
any  other  tribe,  were  at  liberty  to  marry  into  the  tribe  of 
the  priesthood  :  for  they  were  not  prevented  by  that  reason, 
which  is  expressed  in  the  law,  that  no  woman  should 
"remove  her  inheritance"  to  those  who  were  of  a  different 
tribe  from  her  own,  (Num.  xxxvi.  6-9.)  Thus,  the  wife  of 
Jehoiada,  the  high  priest,  is  declared  by  the  sacred  historian 
to  have  belonged  to  the  royal  family, — "  Jehoshabeath,  the 
daughter  of  Jehoram,  the  wife  of  Jehoiada  the  priest," 
(2  Chron.  xxii.  11.)  It  was,  therefore,  nothing  wonderful  or 
uncommon,  if  the  mother  of  Elisabeth  were  married  to  a 
priest.  Should  any  one  allege,  that  this  does  not  enable  us 
to  decide,  with  perfect  certainty,  that  Mary  was  of  the 
same  tribe  with  Joseph,  because  she  was  his  wife,  I  grant 
that  the  bare  narrative,  as  it  stands,  would  not  prove  it 
without  the  aid  of  other  circumstances. 

But,  in  the  first  place,  we  must  observe,  that  the  Evan- 
gelists do  not  speak  of  events  known  in  their  own  age. 
When  the  ancestry  of  Joseph  had  been  carried  up  as  far  as 
David,  every  one  could  easily  make  out  the  ancestry  of 
Mary.  The  Evangelists,  trusting  to  what  was  generally 
understood  in  their  own  day,  were,  no  doubt,  less  solicitous 
on  that  point :  for,  if  any  one  entertained  doubts,  the 
research  was  neither  difficult  nor  tedious.^  Besides,  they 
took  for  granted,  that  Joseph,  as  a  man  of  good  character 
and  behaviour,  had  obeyed  the  injunction  of  the  law  in 
marrying  a  wife  from  his  own  tribe.  That  general  rule 
would  not,  indeed,  be  sufficient  to  prove  Mary's  royal 
descent ;  for  she  might  have  belonged  to  the  tribe  of  Judah, 
and  yet  not  have  been  a  descendant  of  the  family  of  David. 

My  opinion  is  this.  The  Evangelists  had  in  their  eye 
godly  persons,  who  entered  into  no  obstinate  dispute,  but 
in  the  person  of  Joseph  acknowledged  the  descent  of  Mary ; 
particularly  since,  as  we  have  said,  no  doubt  was  enter- 
tained about  it  in  that  age.  One  matter,  however,  might 
appear  incredible,  that  this  very  poor  and  despised  couple 

^  "II  leur  estoit  aise  cle  le  monstrer  comme  au  doigt,  et  sans  long 
propos." — "It  was  easy  for  tliem  to  point  it  out,  as  with  the  finger,  and 
without  a  long  story." 


HARMONY  OF  THE  EVANGELISTS.  83 

belonged  to  the  posterity  of  David,  and  to  that  royal  seed, 
from  which  the  Kedeemer  was  to  spring.  If  any  one  in- 
quire whether  or  not  the  genealogy  traced  by  Matthew 
and  Luke  proves  clearly  and  beyond  controversy  that 
Mary  was  descended  from  the  family  of  David,  I  own  that 
it  cannot  be  inferred  w^ith  certainty  ;  but  as  the  relationship 
between  Mary  and  Joseph  was  at  that  time  well  known, 
the  Evangelists  were  more  at  ease  on  that  subject.  Mean- 
while, it  was  the  design  of  both  Evangelists  to  remove  the 
stumbling-block  arising  from  the  fact,  that  both  Joseph  and 
Mary  were  unknown,  and  despised,  and  poor,  and  gave  not 
the  slightest  indication  of  royalty. 

Again,  the  supposition  that  Luke  passes  by  the  descent 
of  Joseph,  and  relates  that  of  Mary,  is  easily  refuted ;  for 
he  expressly  says,  that  Jesus  icas  supposed  to  be  the  son  of 
Joseph,  &^c.  Certainly,  neither  the  father  nor  the  grand- 
father of  Christ  is  mentioned,  but  the  ancestry  of  Joseph 
himself  is  carefully  explained.  I  am  well  aware  of  the 
manner  in  which  they  attempt  to  solve  this  difficulty.  The 
word  son,  they  allege,  is  put  for  son-in-law,  and  the  inter- 
pretation they  give  to  Joseph  being  called  the  son  of  Heli 
is,  that  he  had  married  Heli's  daughter.  But  this  does 
not  agree  with  the  order  of  nature,  and  is  nowhere  counte- 
nanced by  any  example  in  Scripture. 

If  Solomon  is  struck  out  of  Mary's  genealogy,  Christ 
will  no  longer  be  Christ ;  for  all  inquiry  as  to  his  descent 
is  founded  on  that  solemn  promise,  "  I  will  set  up  thy  seed 
after  thee ;  I  will  establish  the  throne  of  his  kingdom  for 
ever.  I  will  be  his  father,  and  he  shall  be  my  son,"  (2  Sam. 
vii.  12-14.)  "  The  Lord  hath  sworn  in  truth  unto  David ; 
he  will  not  turn  from  it ;  Of  the  fruit  of  thy  body  will  I 
set  upon  thy  throne,"  (Ps.  cxxxii.  11.)  Solomon  was, 
beyond  controversy,  the  type  of  this  eternal  King  who 
was  promised  to  David ;  nor  can  the  promise  be  applied 
to  Christ,  except  in  so  far  as  its  truth  was  shadowed  out  in 
Solomon,  (1  Chron.  xxviii.  5.)  Now,  if  the  descent  is  not 
traced  to  him,  how,  or  by  what  argument,  shall  he  be  proved 
to  be  "  the  son  of  David"  ?  Whoever  expunges  Solomon 
from  Christ's  genealogy  does,  at  the  same  time,  obliterate 


84  COMMENTARY  ON  A 

and  destroy  those  promises  by  wliich  he  must  be  acknow- 
ledged to  be  the  son  of  David.  In  what  way  Luke,  tracing 
the  line  of  descent  from  Nathan,  does  not  exclude  Solomon, 
will  afterwards  be  seen  at  the  proper  place. 

Not  to  be  too  tedious,  those  two  genealogies  agree  sub- 
stantially with  each  other,  but  we  must  attend  to  four  points 
of  difference.  The  Jirst  is  ;  Luke  ascends  by  a  retrograde 
order,  from  the  last  to  the  first,  while  Matthew  begins  with 
the  source  of  the  genealogy.  The  second  is ;  Matthew  does 
not  carry  his  narrative  beyond  the  holy  and  elect  race  of 
Abraham,^  while  Luke  proceeds  as  far  as  Adam.  The 
third  is ;  Matthew  treats  of  his  legal  descent,  and  allows 
himself  to  make  some  omissions  in  the  line  of  ancestors, 
choosing  to  assist  the  reader's  memory  by  arranging  them 
under  three  fourteens ;  while  Luke  follows  the  natural  de- 
scent with  greater  exactness.  The  fourth  and  last  is ;  when 
they  are  speaking  of  the  same  persons,  they  sometimes  give 
them  different  names. 

It  would  be  superfluous  to  say  more  about  the  first  point 
of  difference,  for  it  presents  no  difficulty.  The  second  is  not 
without  a  very  good  reason  :  for,  as  God  had  chosen  for 
himself  the  family  of  Abraham,  from  which  the  Redeemer  of 
the  world  would  be  bom,  and  as  the  promise  of  salvation  had 
been,  in  some  sort,  shut  up  in  that  family  till  the  coming  of 
Christ,  Matthew  does  not  pass  beyond  the  limits  which  God 
had  prescribed.  We  must  attend  to  what  Paul  says,  *^  that 
Jesus  Christ  was  a  minister  of  the  circumcision  for  the  truth 
of  God,  to  confirm  the  promises  made  unto  the  fathers," 
(Rom.  XV.  8  ;)  with  which  agrees  that  saying  of  Christ, 
"  Salvation  is  of  the  Jews,"  (John  iv.  22.)  Matthew,  there- 
fore, presents  him  to  our  contemplation  as  belonging  to  that 
holy  race,  to  which  he  had  been  expressly  appointed.  In 
Matthew's  catalogue  we  must  look  at  the  covenant  of  God, 
by  which  he  adopted  the  seed  of  Abraham  as  his  people, 
separating  them,  by  a  "  middle  waU  of  partition,"  (Eph.  ii. 

I  "  Matthieu,  en  sa  description,  ne  passe  point  plus  haut  qu' Abraham, 
qui  a  este  le  pere  du  peuple  sainct  et  esleu." — "  Matthew,  in  his  descrip- 
tion, does  not  pass  higher  than  Abraham,  who  was  the  father  of  the  holy 
and  elect  people." 


HAKMONY  OF  THE  EVANGELISTS.  85 

14,)  from  the  rest  of  the  nations.  Luke  directed  his  view 
to  a  higher  point ;  for  though,  from  the  time  that  God  had 
made  his  covenant  with  Abraham,  a  Redeemer  was  promised, 
in  a  peculiar  manner,  to  his  seed,  yet  we  know  that,  since 
the  transgression  of  the  first  man,  all  needed  a  Redeemer,  and 
he  was  accordingly  appointed  for  the  whole  world.  It  was 
by  a  wonderful  purpose  of  God,  that  Luke  exhibited  Christ 
to  us  as  the  son  of  Adam,  while  Matthew  confined  him  within 
the  single  family  of  Abraham.  For  it  would  be  of  no  ad- 
vantage to  us,  that  Christ  was  given  by  the  Father  as  "  the 
author  of  eternal  salvation,"  (Heb.  v.  9,)  unless  he  had  been 
given  indiscriminately  to  all.  Besides,  that  saying  of  the 
Apostle  would  not  be  true,  that  "  Jesus  Christ  is  the  same 
yesterday,  and  to-day,  and  for  ever,"  (Heb.  xiii.  8,)  if  his 
power  and  grace  had  not  reached  to  all  ages  from  the  very 
creation  of  the  world.  Let  us  know,  therefore,  that  to  the 
whole  human  race  there  has  been  manifested  and  exhibited 
salvation  through  Christ ;  for  not  without  reason  is  he  called 
the  son  of  Noah,  and  the  son  of  Adam.  But  as  we  must  seek 
him  in  the  word  of  God,  the  Spirit  wisely  directs  us,  through 
another  Evangelist,  to  the  holy  race  of  Abraham,  to  whose 
hands  the  treasure  of  eternal  life,  along  with  Christ,  was 
committed  for  a  time,  (Rom.  iii.  1.) 

We  come  now  to  the  third  point  of  difference.  Matthew 
and  Luke  unquestionably  do  not  observe  the  same  order ; 
for  immediately  after  David  the  one  puts  Solomon,  and  the 
other,  Nathan  ;  which  makes  it  perfectly  clear  that  they  fol- 
low different  lines.  This  sort  of  contradiction  is  reconciled 
by  good  and  learned  interpreters  in  the  following  manner. 
Matthew,  departing  from  the  natural  lineage,  which  is  fol- 
lowed by  Luke,  reckons  up  the  legal  genealogy.  I  call  it 
the  legal  genealogy,  because  the  right  to  the  throne  passed 
into  the  hands  of  Salathiel.  Eusebius,  in  the  first  book  of 
his  Ecclesiastical  History,  adopting  the  opinion  of  Africanus, 
prefers  applying  the  epithet  legal  to  the  genealogy  which  is 
traced  by  Luke.  But  it  amounts  to  the  same  thing :  for  he 
means  nothing  more  than  this,  that  the  kingdom,  which  had 
been  established  in  the  person  of  Solomon,  passed  in  a  lawful 
manner  to  Salathiel.     But  it  is  more  correct  and  appropriate 


86  COMMENTARY  ON  A 

to  say,  that  Matthew  has  exhibited  the  legal  order :  because, 
by  naming  Solomon  immediately  after  David,  he  attends, 
not  to  the  persons  from  whom  in  a  regular  line,  according  to 
the  flesh,  Christ  derived  his  birth,  but  to  the  manner  in 
which  he  was  descended  from  Solomon  and  other  kings,  so 
as  to  be  their  lawful  successor,  in  whose  hand  God  would 
"  stablish  the  throne  of  his  kingdom  for  ever,"  (2  Sam.  vii. 

13.) 

There  is  probability  in  the  opinion  that,  at  the  death  of 
Ahaziah,  the  lineal  descent  from  Solomon  was  closed.  As 
to  the  command  given  by  David — for  which  some  persons 
quote  the  authority  of  Jewish  Commentators — that  should 
the  line  from  Solomon  fail,  the  royal  power  would  pass  to  the 
descendants  of  Nathan,  I  leave  it  undetermined ;  holding 
this  only  for  certain,  that  the  succession  to  the  kingdom  was 
not  confused,  but  regulated  by  fixed  degrees  of  kindred. 
Now,  as  the  sacred  history  relates  that,  after  the  murder  of 
Ahaziah,  the  throne  was  occupied,  and  "  all  the  seed-royal 
destroyed,"  by  his  mother  Athaliah,  (2  Kings  xi.  1,)  it  is 
more  than  probable  that  this  w^oman,  from  an  eager  desire  of 
power,  had  perpetrated  those  wicked  and  horrible  murders 
that  she  might  not  be  reduced  to  a  private  rank,  and  see  the 
throne  transferred  to  another.  If  there  had  been  a  son  of 
Ahaziah  still  alive,  the  grandmother  would  willingly  have 
been  allowed  to  reign  in  peace,  w^ithout  envy  or  danger, 
under  the  mask  of  being  his  tutor.  When  she  proceeds  to 
such  enormous  crimes  as  to  draw  upon  herself  infamy  and 
hatred,  it  is  a  proof  of  desperation  arising  from  her  being 
unable  any  longer  to  keep  the  royal  authority  in  her  house. 

As  to  Joash  being  called  "  the  son  of  Ahaziah,"  (2  Chron. 
xxii.  11,)  the  reason  is,  that  he  was  the  nearest  relative,  and 
was  justly  considered  to  be  the  true  and  direct  heir  of  the 
crown.  Not  to  mention  that  Athaliah  (if  we  shall  suppose 
her  to  be  his  grandmother)  would  gladly  have  availed  her- 
self of  her  relation  to  the  child,  will  any  person  of  ordinary 
understanding  think  it  probable,  that  an  actual  son  of  the 
king  could  be  so  concealed  by  "  Jehoiada  the  priest,"  as  not 
to  excite  the  grandmother  to  more  diligent  search  ?  If  all  is 
carefully  weighed,  there  will  be  no  hesitation  in  concluding, 


HARMONY  OF  THE  EVANGELISTS.  87 

that  the  next  hen-  of  the  crown  belonged  to  a  different  line. 
And  this  is  the  meaning  of  Jehoiada's  words,  "  Behold,  the 
king's  son  shall  reign,  as  the  Lord  hath  said  of  the  sons  of 
David,"  (2  Chron.  xxiii.  3.)  He  considered  it  to  be  shame- 
ful and  intolerable,  that  a  woman,  who  was  a  stranger  by 
blood,  should  violently  seize  the  sceptre,  which  God  had 
commanded  to  remain  in  the  family  of  David. 

There  is  no  absurdity  in  supposing,  that  Luke  traces  the 
descent  of  Christ  from  Nathan  :  for  it  is  possible  that  the 
line  of  Solomon,  so  far  as  relates  to  the  succession  of  the 
throne,  may  have  been  broken  off.  It  may  be  objected,  that 
Jesus  cannot  be  acknowledged  as  the  promised  Messiah,  if 
he  be  not  a  descendant  of  Solomon,  who  was  an  undoubted 
type  of  Christ.  But  the  answer  is  easy.  Though  he  was  not 
naturally  descended  from  Solomon,  yet  he  was  reckoned  his 
son  by  legal  succession,  because  he  was  descended  from  kings. 

The  fourth  point  of  difference  is  the  great  diversity  of  the 
names.  Many  look  upon  this  as  a  great  difficulty  :  for  from 
David  till  Joseph,  with  the  exception  of  Salathiel  and  Zerub- 
babel,  none  of  the  names  are  alike  in  the  two  Evangelists. 
The  excuse  commonly  offered,  that  the  diversity  arose  from 
its  being  very  customary  among  the  Jews  to  have  two  names, 
appears  to  many  persons  not  quite  satisfactory.  But  as  we 
are  now  unacquainted  with  the  method,  which  was  followed 
by  Matthew  in  drawing  up  and  arranging  the  genealogy, 
there  is  no  reason  to  wonder,  if  we  are  unable  to  determine 
how  far  both  of  them  agree  or  differ  as  to  individual  names. 
It  cannot  be  doubted  that,  after  the  Babylonish  captivity, 
the  same  persons  are  mentioned  under  different  names.  In 
the  case  of  Salathiel  and  Zerubbabel,  the  same  names,  I 
think,  were  purposely  retained,  on  account  of  the  change 
which  had  taken  place  in  the  nation  :  because  the  royal 
authority  was  then  extinguished.  Even  while  a  feeble 
shadow  of  power  remained,  a  striking  change  was  visible, 
which  warned  believers,  that  they  ought  to  expect  another 
and  more  excellent  kingdom  than  that  of  Solomon,  which 
had  flourished  but  for  a  short  time. 

It  is  also  worthy  of  remark,  that  the  additional  number  in 
Luke's  catalogue  to  that  of  Matthew  is  nothing  strange  ;  for 


S8  COMMENTARY  ON  A 

the  number  of  persons  in  the  natural  line  of  descent  is 
usually  greater  than  in  the  legal  line.  Besides,  Matthew  chose 
to  divide  the  genealogy  of  Christ  into  three  departments, 
and  to  make  each  department  to  contain  fourteen  persons. 
In  this  way,  he  felt  himself  at  liberty  to  pass  by  some  names, 
which  Luke  could  not  with  propriety  omit,  not  having 
restricted  himself  by  that  rule. 

Thus  have  I  discussed  the  genealogy  of  Christ,  as  far  as 
it  appeared  to  be  generally  useful.  If  any  one  is  tickled^  by 
a  keener  curiosity,  I  remember  Paul's  admonition,  and  prefer 
sobriety  and  modesty  to  trifling  and  useless  disputes.  It  is 
a  noted  passage,  in  which  he  enjoins  us  to  avoid  excessive 
keenness  in  disputing  about  *^  genealogies,  as  unprofitable 
and  vain,"  (Tit.  iii.  9.) 

It  now  remains  to  inquire,  lastly,  why  Matthew  included 
the  whole  genealogy  of  Christ  in  three  classes,  and  assigned 
to  each  class  fourteen  persons.  Those  who  think  that  he 
did  so,  in  order  to  aid  the  memory  of  his  readers,  state  a 
part  of  the  reason,  but  not  the  whole.  It  is  true,  indeed, 
that  a  catalogue,  divided  into  three  equal  numbers,  is  more 
easily  remembered.  But  it  is  also  evident  that  this  division 
is  intended  to  point  out  a  threefold  condition  of  the  nation, 
from  the  time  when  Christ  was  promised  to  Abraham,  to 
^^  the  fulness  of  the  time"  (Gal.  iv.  4)  when  he  was  "  mani- 
fested in  the  flesh,"  (1  Tim.  iii.  16.)  Previous  to  the  time 
of  David,  the  tribe  of  Judah,  though  it  occupied  a  higher 
rank  than  the  other  tribes,  held  no  power.  In  David  the 
royal  authority  burst  upon  the  eyes  of  all  with  unexpected 
splendour,  and  remained  till  the  time  of  Jeconiah.  After 
that  period,  there  still  lingered  in  the  tribe  of  Judah  a 
portion  of  rank  and  government,  which  sustained  the  expec- 
tations of  the  godly  till  the  coming  of  the  Messiah. 

1.  The  book  of  the  generation.  Some  commentators  give 
themselves  unnecessary  trouble,  in  order  to  excuse  Matthew 
for  giving  to  his  whole  history  this  title,  which  applies  only 

^  "  Si  quern  titillat  major  curiositas." — "  S'il  y  a  quekju'un  chatoiiille 
de  curiosite  qui  en  demande  d'avantage." — "  If  any  one  is  tickled  by  a 

curiobity,  A\lueli  asks  for  more  of  it." 


HARMONY  OF  THE  EVANGELISTS.  89 

to  the  half  of  a  single  chapter.  For  this  s'7ny^a<pri,  or  titUj 
does  not  extend  to  the  whole  book  of  Matthew :  but  the 
word  /3/CXog,  hooky  is  put  for  catalogue:  as  if  he  had  said, 
"  Here  follows  the  catalogue  of  the  generation  of  Christ." 
It  is  with  reference  to  the  promise,  that  Christ  is  called 
the  son  of  David,  the  son  of  Abraham :  for  God  had  promised 
to  Abraham  that  he  would  give  him  a  seed,  "  in  whom  all 
the  families  of  the  earth  should  be  blessed,"  (Gen.  xii.  3.) 
David  received  a  still  clearer  promise,  that  God  would 
"  stablish  the  throne  of  his  kingdom  for  ever,"  (2  Sam.  vii. 
13 ;)  that  one  of  his  posterity  would  be  king  "  as  long  as 
the  sun  and  moon  endure,"  (Ps.  Ixxii.  5 ;)  and  that  "  his 
throne  should  be  as  the  days  of  heaven,"  (Ps.  Ixxxix.  29.) 
And  so  it  became  a  customary  way  of  speaking  among  the 
Jews  to  call  Christ  the  son  of  David. 

2.  Jacob  begat  Judah  and  his  brethren.  While  Matthew 
passes  by  in  silence  Ishmael,  Abraham's  first-born,  and 
Esau,  who  was  Jacob's  elder  brother,  he  properly  assigns 
a  place  in  the  genealogy  to  the  Twelve  Patriarchs,  on  all 
of  whom  God  had  bestowed  a  similar  favour  of  adoption. 
He  therefore  intimates,  that  the  blessing  promised  in  Christ 
does  not  refer  to  the  tribe  of  Judah  alone,  but  belongs 
equally  to  all  the  children  of  Jacob,  whom  God  gathered 
into  his  Church,  while  Ishmael  and  Esau  were  treated  as 
strangers.^ 

3.  Judah  begat  Pharez  and  Zarah  by  Tamar.  This  was 
a  prelude  to  that  emptying  of  himself^  of  which  Paul  speaks, 
(Phil.  ii.  7.)  The  Son  of  God  might  have  kept  his  descent 
unspotted  and  pure  from  every  reproach  or  mark  of  infamy. 
But  he  came  into  the  world  to  "  empty  himself,  and  take 
upon  him  the  form  of  a  servant,"  (Phil.  ii.  7 ;)  to  be  "  a 
worm,  and  no  man ;  a  reproach  of  men,  and  despised  of  the 

^  "  Quum  essent  extranei." — "  En  lieu  qu'Ismael  et  Esau  en  avoyent 
cste  rejettez  et  bannis  comme  estrangers." — "  AVliereas  Ishmael  and  Esau 
were  thrown  out  and  banished  from  it  as  strangers." 

2  'Aaa'  kocvTou  ixAvoxTS^ — hut  he  emptied  himself.  Such  is  the  Hteral 
import  of  the  words  which  are  rendered  in  the  EngUsh  version,  But  made 
himself  of  no  reputation. — Ed. 


90  COMMENTARY  ON  A 

people,"  (Ps.  xxii.  6 ;)  and  at  length  to  undergo  the  accursed 
death  of  the  cross.  He  therefore  did  not  refuse  to  admit 
a  stain  into  his  genealogy,  arising  from  incestuous  inter- 
course which  took  place  among  his  ancestors.  Though 
Tamar  was  not  impelled  by  lust  to  seek  connection  with 
her  father-in-law,  yet  it  was  in  an  unlawful  manner  that  she 
attempted  to  revenge  the  injury  w^hich  she  had  received. 
Judah  again  intended  to  commit  fornication,  and  unknow- 
ingly to  himself,  met  with  his  daughter-in-law.^  But  the 
astonishing  goodness  of  God  strove  with  the  sin  of  both  ;  so 
that,  nevertheless,  this  adulterous  seed  came  to  possess  the 
sceptre.^ 

6.  Begat  David  the  King.  In  this  genealogy,  the  desig- 
nation of  King  is  bestowed  on  David  alone,  because  in  his 
person  God  exhibited  a  type  of  the  future  leader  of  his 
people,  the  Messiah.  The  kingly  office  had  been  formerly 
held  by  Saul ;  but,  as  he  reached  it  through  tumult  and  the 
ungodly  wishes  of  the  people,  the  lawful  possession  of  the 
office  is  supposed  to  have  commenced  with  David,  more 
especially  in  reference  to  the  covenant  of  God,  who  promised 
that  "  his  throne  should  be  established  for  ever,"  (2  Sam. 
vii.  16.)  When  the  people  shook  off  the  yoke  of  God,  and 
unhappily  and  wickedly  asked  a  king,  saying,  *'  Give  us  a 
king  to  judge  us,"  (1  Sam.  viii.  5,)  Saul  was  granted  for  a 
short  time.  But  his  kingdom  was  shortly  afterwards  estab- 
lished by  God,  as  a  pledge  of  true  prosperity,  in  the  hand  of 
David.  Let  this  expression,  David  the  King^  be  understood 
by  us  as  pointing  out  the  prosperous  condition  of  the  people, 
which  the  Lord  had  appointed. 

Meanwhile,  the  Evangelist  adds  a  human  disgrace,  which 
might  almost  bring  a  stain  on  the  glory  of  this  divine  bless- 
ing. David  the  King  hcgat  Solomon  by  her  that  had  been  the 
wife  of  Uriah ;  by  Bathsheba,  whom  he  wickedly  tore  from 

^  "  In  nurum  suam  incidit." — "  Judas  a  commis  sa  meschancete  avec 
sa  bru,  pensant  que  ce  fust  une  autre." — "  Judah  committed  his  wicked- 
ness with  his  daughter-in-law,  supposing  her  to  be  a  different  person." 

2  "  Afin  que  neantmoins  ceste  semence  bastarde  vint  a  avoir  un  jour 
en  mam  le  sceptre  Royal." — "  So  that  nevertheless  this  bastard  seed  came 
to  have  one  day  in  its'hand  the  Royal  sceptre." 


HARMONY  OF  THE  EVANGELISTS.  91 

her  husband,  and  for  the  sake  of  enjoying  whom,  he  basely 
surrendered  an  innocent  man  to  be  murdered  by  the  swords 
of  the  enemy,  (2  Sam.  xi.  15.)  This  taint,  at .  the  com- 
mencement of  the  kingdom,  ought  to  have  taught  the  Jews 
not  to  glory  in  the  flesh.  It  was  the  design  of  God  to  show 
that,  in  establishing  this  kingdom,  nothing  depended  on 
human  merits. 

Comparing  the  inspired  history  with  the  succession  de- 
scribed by  Matthew,  it  is  evident  that  he  has  omitted  three 
kings. ^  Those  who  say  that  he  did  so  through  forgetfulness, 
cannot  be  listened  to  for  a  moment.  Nor  is  it  probable  that 
they  were  thrown  out,  because  they  were  unworthy  to 
occupy  a  place  in  the  genealogy  of  Christ ;  for  the  same 
reason  would  equally  apply  to  many  others,  who  are  indis- 
criminately brought  forward  by  Matthew,  along  with  pious 
and  holy  persons.  A  more  correct  account  is,  that  he 
resolved  to  confine  the  list  of  each  class  to  fourteen  kings, 
and  gave  himself  little  concern  in  making  the  selection, 
because  he  had  an  adequate  succession  of  the  genealogy  to 
place  before  the  eyes  of  his  readers,  down  to  the  close  of  the 
kingdom.  As  to  there  being  only  thirteen  in  the  list,  it 
probably  arose  from  the  blunders  and  carelessness  of  tran- 
scribers. Epiphanius,  in  his  First  Book  against  Heresies, 
assigns  this  reason,  that  the  name  of  Jeconiah  had  been 
twice  put  down,  and  unlearned^  persons  ventured  to  strike 
out  the  repetition  of  it  as  superfluous ;  which,  he  tells  us, 
ought  not  to  have  been  done,  because  Jehoiakim,  the  father 
of  king  Jehoiakim,  had  the  name  Jeconiah  in  common  with 
his  son,  (1  Chron.  iii.  17 ;  2  Kings  xxiv.  15 ;  Jer.  xxvii.  20; 
xxviii.  4.)  Robert  Stephens  quotes  a  Greek  manuscript,  in 
which  the  name  of  Jehoiakim  is  introduced.^ 

'  "  Assavoir  Ochozias  fils  de  Joram,  Joas,  et  Amazias." — "  Namely, 
Ahaziah  son  of  Jehoram,  Joasli,  and  Amaziali,"  (2  Chron.  xxii.  xxiii. 
xxiv.  XXV.) 

2  "  Indocti;" — "  quelqiies  gens  n'entendans  pas  le  propos  ;" — "  some 
people  not  understanding  the  design," 

3  "  Robert  Etienne  a  ce  propos  allegue  un  exemplaire  Grec  ancien,  ou 
il  y  a  ainsi,  Josias  engendra  Joacim,  et  Joacim  engendra  Jechonias." — 
"  Robert  Stephens,  with  this  view,  quotes  an  ancient  Greek  manuscript, 
which  runs  thus  :  Josiah  hegat  Jelioiakim^  and  Jehoiakim  begat  Jeconiah.'''' 


92  COMMENTARY  ON  A 

12.  After  the  Babylonish  exile.  That  is,  after  the  Jews  i 
were  carried  into  captivity :  for  the  Evangelist  means,  that  | 
the  descendants  of  David,  from  being  kings,  then  became 
exiles  and  slaves.  As  that  captivity  was  a  sort  of  destruc-  , 
tion,  it  came  to  be  wonderfully  arranged  by  Divine  provi-  i 
dence,  not  only  that  the  Jews  again  united  in  one  body,  but  I 
even  that  some  vestiges  of  dominion  remained  in  the  family  i 
of  David.  For  those  who  retm-ned  home  submitted,  of  their  | 
own  accord,  to  the  authority  of  Zerubbabel.  In  this  manner,  i 
the  fragments  of  the  royal  sceptre  ^  lasted  till  the  coming  of  j 
Christ  was  at  hand,  agreeably  to  the  prediction  of  Jacob,  | 
'^  The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver  ' 
from  between  his  feet,  until  Shiloh  come,"  (Gen.  xlix.  10.) 
And  even  during  that  wretched  and  melancholy  dispersion,  j 
the  nation  never  ceased  to  be  illuminated  by  some  rays  of  -' 
the  grace  of  God.  The  Greek  word  /xzroixsaia,  which  the  old  \ 
translator  renders  transmigration^  and  Erasmus  renders  eocilej  j 
literally  signifies  a  change  of  habitation.  The  meaning  is,  ' 
that  the  Jews  were  compelled  to  leave  their  country,  and  ' 
to  dwell  as  "  strangers  in  a  land  that  was  not  theirs,"  (Gen.  j 
XV.  13.)  ;. 

16.  Jesus,  icho  is  called  Christ.     By  the  sirname   Christ, 
Anointed,  Matthew  points  out  his  office,  to  inform  the  readers 
that  this  was  not  a  private  person,  but  one  divinely  anointed    \ 
to  perform  the  office  of  Redeemer.     What  that  anointing    j 
was,  and  to  w^hat  it  referred,  I  shall  not  now  illustrate  at    ' 
great  length.      As  to  the  word  itself,  it  is  only  necessary  to    i 
say  that,  after  the  royal  authority  was  abolished,  it  began  to 
be  applied  exclusively  to  Him,  from  Avhom  they  were  taught    j 
to  expect  a  full  recovery  of  the  lost  salvation.      So  long  as    I 
any  splendour  of  royalty  continued  in  the  family  of  David,  the    \ 
kings  were  wont  to  be  called  xi'^'^^h  anointed.^     But  that    - 
the  fearful  desolation  which  followed  might  not  throw  the 

*  "  Qui  avolt  este  mis  bas,  et  comme  rompu  ;" — "  wliich  had  been  thrown 
do^vn,  and,  as  it  were,  broken." 

2  Every  reader  of  the  Bible  is  familiar  with  the  phrase,  the  LorcVs 
anointed^  as  applied  to  David  and  his  successors,  (2  Sam.  xix.  21 ;  Lam. 
iv.  20.)— Ed. 


HARMONY  OF  THE  EVANGELISTS.  93 

minds  of  the  godly  into  despair,  it  pleased  God  to  appro- 
priate the  name  of  Messiah,  Anointed,  to  the  Redeemer 
alone  :  as  is  evident  from  Daniel,  (ix.  25,  26.)  The  evan- 
gelical history  everywhere  shows  that  this  w^as  an  ordinary 
way  of  speaking,  at  the  time  when  the  Son  of  God  was 
"  manifested  in  the  flesh,"  (1  Tim.  iii.  16.) 

Matthew. 

I.  18.  Now  tlie  birth  of  Jesus  Christ  was  in  this  manner.  For  when 
his  mother  Mary  was  betrothed  to  Joseph,  before  they  came  together, 
she  was  found  to  be  with  cliild  by  the  Holy  Spu4t.  19.  And  Joseph  her 
husband,  as  he  was  a  just  man,  and  was  unwilKng  to  injure  her  repu- 
tation, intended  to  send  her  away  secretly.  20.  And  while  he  was  con- 
sidering these  thmgs,  lo,  the  angel  of  the  Lord  appeared  to  him  in  a  dream, 
sajdng,  Joseph,  son  of  David,  fear  not  to  take  unto  thee  Mary  thy  wife  : 
for  that  which  is  conceived  in  her  is  by  the  Holy  Spii-it.  21.  And  she 
shall  bear  a  son,  and  thou  shalt  call  his  name  Jesus.  For  he  shall  save 
his  people  from  their  sins.  22.  Now  all  this  was  done  that  it  might  be 
fulfilled  which  was  spoken  by  the  Lord  through  the  prophet,   saying, 

23.  Behold,  a  virgin  shall  be  with  child,  and  shall  bear  a  son,  and  they  shall 
call  his  name  Immanuel :  which,  if  one  interprets  it,  means,  God  is  with  us. 

24.  Then  Joseph,  being  raised  from  sleep,  did  as  the  angel  of  the  Lord 
had  commanded  him,  and  took  unto  him  his  wife  :  25.  And  knew  her  not, 
tiU  she  brought  forth  her  first-born  son  :  and  called  his  name  Jesus. 

18.  Now  the  birth  of  Jesus  Christ.  Matthew  does  not  as 
yet  relate  the  place  or  manner  of  Christ's  birth,  but  the 
way  in  which  his  heavenly  generation  was  made  known  to 
Joseph.  First,  he  says  that  Mary  was  found  to  he  with  child 
hy  the  Holy  Spirit,  Not  that  this  secret  work  of  God  was 
generally  known :  but  the  historian  mixes  up,  with  the 
knowledge  of  men,^  the  power  of  the  Spirit,  which  was  still 
unknown.  He  points  out  the  time  :  When  she  was  espoused 
to  Joseph,  and  before  they  came  together.  So  far  as  respects 
conjugal  fidelity,  from  the  time  that  a  young  woman  was 
betrothed  to  a  man,  she  was  regarded  by  the  Jews  as  his 
lawful  wife.  "When  a  "  damsel  betrothed  to  an  husband" 
was  convicted  of  being  unchaste,  the  law  condemned  both  of 
the  guilty  parties  as  adulterers  :  "  the  damsel,  because  she 
cried  not,  being  in  the  city  ;  and  the  man,  because  he  hath 
humbled  his  neighbour's  wife,"  (Deut.  xxii.  23,  24.)     The 


^  ("  Qui  voyoyent  bien  par  signes  externes  que  Marie  estoit  enceinte.") 
— ("  Wlio  saw  well  by  outward  marks  that  Mary  was  pregnant.") 


94  COMMENTARY  ON  A 

phrase  employed  by  the  Evangelist,  before  they  came  together, 
is  either  a  modest  appellation  for  conjugal  intercourse,  or 
simply  means,  "  before  they  came  to  dwell  together  as 
husband  and  wife,  and  to  make  one  home  and  family."  The 
meaning  wiU  thus  be,  that  the  virgin  had  not  yet  been 
delivered  by  her  parents  into  the  hands  of  her  husband,  but 
still  remained  under  their  roof. 

19.  As  he  was  a  just  man.  Some  commentators  explain 
this  to  mean,  that  Joseph,  because  he  was  a  just  man,  deter- 
mined to  spare  his  wife '}  taking  justice  to  be  only  another 
name  for  humanity,  or,  a  gentle  and  merciful  disposition. 
But  others  more  correctly  read  the  two  clauses  as  contrasted 
with  each  other :  that  Joseph  was  a  just  man,  but  yet  that 
he  was  anxious  about  the  reputation  of  his  wife.  That 
justice,  on  which  a  commendation  is  here  bestowed,  consisted 
in  hatred  and  abhorrence  of  crime.  Suspecting  his  wife  of 
adultery,  and  even  convinced  that  she  was  an  adulterer,  he 
was  unwilling  to  hold  out  the  encouragement  of  lenity  to 
such  a  crime.^  And  certainly  he  is  but  a  pander^  to  his 
wife,  who  connives  at  her  unchastity.  Not  only  is  such 
wickedness  regarded  with  abhorrence  by  good  and  honour- 
able minds,  but  that  winking  at  crime  which  I  have  men- 
tioned is  marked  by  the  laws  mth  infamy. 

Joseph,  therefore,  moved  by  an  ardent  love  o£ justice,  con- 
demned the  crime  of  which  he  supposed  his  wife  to  have 
been  guilty;  while  the  gentleness  of  his  disposition  pre- 
vented him  from  going  to  the  utmost  rigour  of  law.  It 
was  a  moderate  and  calmer  method  to  depart  piivately,  and 
remove  to  a  distant  place.'*     Hence  we  infer,  that  he  was 

*  "  Que  Joseph  a  voulu  pardonner  a  sa  femme,  et  couvrir  la  faute, 
d'autant  qu'il  estoit  juste." — "  That  Joseph  intended  to  forgive  his  wife, 
and  conceal  her  offence,  because  lie  ivas  jusV 

2  "  n  ne  vouloit  point  nourrir  le  mal  en  dissimulant  et  faisant  semblant 
de  n'y  voir  rien." — "  He  did  not  wish  to  encourage  wickedness,  by  dis- 
sembling and  pretending  that  he  did  not  see  it." 

3  "Leno;" — "  macquereau." 

4  "  Le  moyen  le  plus  doux  et  le  moins  scandaleux  estoit,  que  secrete - 
ment  il  departist  du  heu,  et  la  laissast  sans  faire  aucun  bruit." — "  The 
mildest  and  least  scandalous  method  was,  that  he  should  depart  secretly 
from  the  place,  and  leave  her  without  making  any  noise." 


HARMONY  OF  THE  EVANGELISTS.  95 

not  of  so  soft  and  effeminate  a  disposition,  as  to  screen  and 
promote  uncleanness  under  the  pretence  of  merciful  dealing : 
he  only  made  some  abatement  from  stern  justice,  so  as  not 
to  expose  his  wife  to  evil  report.  Nor  ought  we  to  have 
any  hesitation  in  believing,  that  his  mind  was  restrained  by 
a  secret  inspiration  of  the  Spirit.  We  know  how  weak 
jealousy  is,  and  to  what  violence  it  hurries  its  possessor. 
Though  Joseph  did  not  proceed  to  rash  and  headlong  con- 
duct, yet  he  was  wonderfully  preserved  from  many  imminent 
dangers,  which  would  have  sprung  out  of  his  resolution  to 
depart. 

The  same  remark  is  applicable  to  Mary's  silence.  Grant- 
ing that  modest  reserve  prevented  her  from  venturing  to 
tell  her  husband,  that  she  was  with  child  hy  the  Holy  Spirit^ 
it  was  not  so  much  by  her  own  choice,  as  by  the  pro- 
vidence of  God  that  she  was  restrained.  Let  us  suppose 
her  to  have  spoken.  The  nature  of  the  case  made  it  little 
short  of  incredible.  Joseph  would  have  thought  himself 
ridiculed,  and  everybody  would  have  treated  the  matter  as 
a  laughing-stock :  after  which  the  Divine  announcement,  if 
it  had  followed,  would  have  been  of  less  importance.  The 
Lord  permitted  his  servant  Joseph  to  be  betrayed  by  ignor- 
ance into  an  erroneous  conclusion,  that,  by  his  own  voice, 
he  might  bring  him  back  to  the  right  path. 

Yet  it  is  proper  for  us  to  know,  that  this  was  done  more 
on  our  account  than  for  his  personal  advantage :  for  every 
necessary  method  w^as  adopted  by  God,  to  prevent  unfavour- 
.  able  suspicion  from  falling  on  the  heavenly  message.  When 
the  angel  approaches  Joseph,  who  is  still  unacquainted  with 
the  whole  matter,  wicked  men  have  no  reason  to  charge  him 
with  being  influenced  by  prejudice  to  listen  to  the  voice  of 
God.  He  was  not  overcome  by  the  insinuating  address  of 
his  wife.  His  previously  formed  opinion  was  not  shaken  by 
entreaties.  He  was  not  induced  by  human  arguments  to 
take  the  opposite  side.  But,  while  the  groundless  accusa- 
tion of  his  wife  was  still  rankling  in  his  mind,  God  inter- 
posed between  them,  that  we  might  regard  Joseph  as  a 
more  competent  witness,  and  possessing  greater  authority, 
as  a  messenger  sent  to  us  from  heaven.     We  see  how  God 


96  COMMENTARY  ON  A 

chose  to  employ  an  angel  in  informing  his  servant  Joseph, 
that  to  others  he  might  be  a  heavenly  herald,  and  that  the 
intelligence  which  he  conveyed  might  not  be  borrowed  from 
his  wife,  or  from  any  mortal. 

The  reason  why  this  mystery  was  not  immediately  made 
known  to  a  greater  number  of  persons  appears  to  be  this. 
It  was  proper  that  this  inestimable  treasure  should  remain 
concealed,  and  that  the  knowledge  of  it  should  be  imparted 
to  none  but  the  children  of  God.  Nor  is  it  absurd  to  say, 
that  the  Lord  intended,  as  he  frequently  does,  to  put  the 
faith  and  obedience  of  his  own  people  to  the  trial.  Most 
certainly,  if  any  man  shall  maliciously  refuse  to  believe  and 
obey  God  in  this  matter,  he  will  have  abundant  reason  to 
be  satisfied  with  the  proofs  by  which  this  article  of  our  faith 
is  supported.  For  the  same  reason,  the  Lord  permitted 
Mary  to  enter  into  the  married  state,  that  under  the  veil  of 
marriage,  till  the  full  time  for  revealing  it,  the  heavenly 
conception  of  the  virgin  might  be  concealed.  Meanwhile, 
the  knowledge  of  it  was  withheld  from  unbelievers,  as  their 
ingratitude  and  malice  deserved. 

20.  And  while  he  was  considering  these  things.  We  see 
here  how  seasonably,  and,  as  we  would  say,  at  the  very  point, 
the  Lord  usually  aids  his  people.  Hence  too  w^e  infer  that, 
when  he  appears  not  to  observe  our  cares  and  distresses,  we 
are  still  under  his  eye.  He  may,  indeed,  hide  himself,  and 
remain  silent ;  but,  when  our  patience  has  been  subjected  to 
the  trial,  he  will  aid  us  at  the  time  which  his  own  wisdom 
has  selected.  How  slow  or  late  soever  his  assistance  may 
be  thought  to  be,  it  is  for  our  advantage  that  it  is  thus 
delayed. 

The  Angel  of  the  Lord  appeared  to  him  in  a  dream.  This 
is  one  of  two  ordinary  kinds  of  revelations  mentioned  in  the 
book  of  Numbers,  where  the  Lord  thus  speaks  :  "  If  there 
be  a  prophet  among  you,  I  the  Lord  will  make  myself  known 
unto  him  in  a  vision,  and  will  speak  unto  him  in  a  dream. 
My  servant  Moses  is  not  so.  With  him  will  I  speak  mouth 
to  mouth,  even  apparently,  and  not  in  dark  speeches,"  (Num. 
xii.   6-8.)     But  we  must  understand  that  dreams  of  this 


HARMONY  OF  THE  EVANGELISTS.  97 

sort  differ  widely  from  natural  dreams;  for  they  have  a 
character  of  certainty  engraven  on  them,  and  are  impressed 
with  a  divine  seal,  so  that  there  is  not  the  slightest  doubt  of 
their  truth.  The  dreams  which  men  commonly  have,  arise 
either  from  the  thoughts  of  the  day,  or  from  their  natural 
temperament,  or  from  bodily  indisposition,  or  from  similar 
causes  :  while  the  dreams  which  come  from  God  are  accom- 
panied by  the  testimony  of  the  Spirit,  which  puts  beyond  a 
doubt  that  it  is  God  who  speaks. 

Son  of  David,  fear  not.  This  exhortation  shows,  that 
Joseph  was  perplexed  with  the  fear  of  sharing  in  the  crimi- 
nality of  his  wife,  by  enduring  her  adultery.  The  angel  re- 
moves his  suspicion  of  guilt,  with  the  view  of  enabling  him 
to  dwell  with  his  wife  with  a  safe  conscience.  The  appella- 
tion, Son  of  David,  was  employed  on  the  present  occasion, 
in  order  to  elevate  his  mind  to  that  lofty  mystery ;  for  he 
belonged  to  that  family,  and  was  one  of  the  surviving  few,* 
from  whom  the  salvation  promised  to  the  world  could  pro- 
ceed. When  he  heard  the  name  of  David,  from  whom  he 
was  descended,  Joseph  ought  to  have  remembered  that  re- 
markable promise  of  God  which  related  to  the  establishment 
of  the  kingdom,  so  as  to  acknowledge  that  there  was  nothing 
new  in  what  was  now  told  him.  The  predictions  of  the 
prophets  were,  in  effect,  brought  forward  by  the  angel,  to 
prepare  the  mind  of  Joseph  for  receiving  the  present  favour. 

21.  And  thou  shalt  call  Ms  name  Jesus.  I  have  already 
explained  briefly,  but  as  far  as  was  necessary,  the  meaning 
of  that  word.  At  present  I  shall  only  add,  that  the  words 
of  the  angel  set  aside  the  dream  of  those  who  derive  it  from 
the  essential  name  of  God,  Jehovah  ;  for  the  angel  expresses 
the  reason  why  the  Son  of  God  is  so  called,  Because  he  shall 
SAVE  his  people ;  which  suggests  quite  a  different  etymology 
from  what  they  have  contrived.  It  is  justly  and  appropri- 
ately added,  they  tell  us,  that  Christ  will  be  the  author  of 

^  "  Quia  esset  ex  ea  familla,  et  qnidem  superstes  cum  paucis ;"— - 
"  d'autant  qu'il  estoit  de  cette  famille,  et  mesmes  que  d'icelle  il  estoit  quasi 
seul  vivant,  avec  quelques  autres  en  bien  petit  nombre  ;" — "  because  he 
was  of  that  family,  and  even  of  that  he  was  almost  sole  survivor,  with 
some  others  in  very  small  number." 

VOL.  1.  G 


98  COMMENT AEY  ON  A 

salvation,  because  he  is  the  Eternal  God.  But  in  vain  do 
they  attempt  to  escape  by  this  subterfuge  ;  for  the  nature  of 
the  blessing  Avhich  God  bestows  upon  us  is  not  all  that  is 
here  stated.  This  office  was  conferred  upon  his  Son  from 
the  fact,  from  the  command  which  had  been  given  to  him  by 
the  Father,  from  the  office  with  which  he  was  invested  when 
he  came  down  to  us  from  heaven.  Besides,  the  two  words 
'iridovg  and  niJlS  Jesus  and  Jehovah,  agree  but  in  two  letters, 
and  differ  in  all  the  rest ;  which  makes  it  exceedingly  absurd 
to  allege  any  affinity  whatever  between  them,  as  if  they  were 
but  one  name.  Such  mixtures  I  leave  to  the  alchymists,  or 
to  those  who  closely  resemble  them,  the  Cabalists,  who  con- 
trive for  us  those  trifling  and  affected  refinements. 

When  the  Son  of  God  came  to  us  clothed  in  flesh,  he  re- 
ceived from  the  Father  a  name  which  plainly  told  for  what 
purpose  he  came,  what  was  his  power,  and  what  we  had  a 
right  to  expect  from  him.  For  the  name  Jesus  is  derived 
from  the  Hebrew  verb,  in  the  Hiphil  conjugation,  y'^in? 
which  signifies  to  save.  In  Hebrew  it  is  pronounced  differ- 
ently, Jehoshua ;  but  the  Evangelists,  who  wrote  in  Greek, 
followed  the  customary  mode  of  pronunciation ;  for  in  the 
writings  of  Moses,  and  in  the  other  books  of  the  Old  Testa- 
ment, the  Hebrew  word  J^*lty*inS  Jehoshua,  or  Joshua,  is  ren- 
dered by  the  Greek  translators  'l^jtroD?,  Jesus,  But  I  must 
mention  another  instance  of  the  ignorance  of  those  who  de- 
rive— or,  I  would  rather  say,  who  forcibly  tear — the  name 
Jesus  from  Jehovah.  They  hold  it  to  be  in  the  highest  degree 
improper  that  any  mortal  man  should  share  this  name  in 
common  with  the  Son  of  God,  and  make  a  strange  outcry 
that  Christ  would  never  allow  his  name  to  be  so  profaned. 
As  if  the  reply  were  not  at  hand,  that  the  name  Jesus  was 
quite  as  commonly  used  in  those  days  as  the  name  Joshua. 
Now,  as  it  is  sufficiently  clear  that  the  name  Jesus  presents 
to  us  the  Son  of  God  as  the  Author  of  salvation,  let  us 
examine  more  closely  the  words  of  the  angel. 

He  shall  save  his  people  from  their  sins.  The  first  truth 
taught  us  by  these  words  is,  that  those  whom  Christ  is 
sent  to  save  are  in  themselves  lost.  But  he  is  expressly 
called  the  Saviour  of  the  Church.     If  those  whom  God 


HARMONY  OF  THE  EVANGELISTS.  99 

admits  to  fellowsliip  with  himself  were  sunk  in  death  and 
ruin  till  they  were  restored  to  life  by  Christ,  what  shall 
we  say  of  "  strangers"  (Eph.  ii.  12)  who  have  never  been 
illuminated  by  the  hope  of  life  ?  When  salvation  is  de- 
clared to  be  shut  up  in  Christ,  it  clearly  implies  that  the 
whole  human  race  is  devoted  to  destruction.  The  cause 
of  this  destruction  ought  also  to  be  observed ;  for  it  is 
not  unjustly,  or  without  good  reason,  that  the  Heavenly 
Judge  pronounces  us  to  be  accursed.  The  angel  declares 
that  we  have  perished,  and  are  overwhelmed  by  an  a\>^ful 
condemnation,  because  we  stand  excluded  from  life  by  our 
sins.  Thus  we  obtain  a  view  of  our  corruption  and  de- 
pravity ;  for  if  any  man  lived  a  perfectly  holy  life,  he 
might  do  without  Christ  as  a  Redeemer.  But  all  to  a  man 
need  his  grace ;  and,  therefore,  it  follows  that  they  are  the 
slaves  of  sin,  and  are  destitute  of  true  righteousness. 

Hence,  too,  we  learn  in  what  way  or  manner  Christ  saves ; 
he  delivers  us  from  sins.  This  deliverance  consists  of  two 
parts.  Having  made  a  complete  atonement,  he  brings  us 
a  free  pardon,  which  delivers  us  from  condemnation  to  death, 
and  reconciles  us  to  God.  Again,  by  the  sanctifying  in- 
fluences of  his  Spirit,  he  frees  us  from  the  tyranny  of  Satan, 
that  we  may  live  "unto  righteousness,"  (1  Peter  ii.  24.) 
Christ  is  not  truly  acknowledged  as  a  Saviour,  till,  on  the 
one  hand,  we  learn  to  receive  a  free  pardon  of  our  sins,  and 
know  that  we  are  accounted  righteous  before  God,  because 
we  are  free  from  guilt ;  and  till,  on  the  other  hand,  we  ask 
from  him  the  Spirit  of  righteousness  and  holiness,  having 
no  confidence  whatever  in  our  own  works  or  power.  By 
Christ's  people  the  angel  unquestionably  means  the  Jews, 
to  whom  he  was  appointed  as  Head  and  King ;  but  as  the 
Gentiles  were  shortly  afterwards  to  be  ingrafted  into  the 
stock  of  Abraham,  (Rom.  xi.  17,)  this  promise  of  salvation 
is  extended  indiscriminately  to  all  who  are  incorporated  by 
faith  in  the  "  one  body"  (1  Cor.  xii.  20)  of  the  Church. 

22.  Now  all  this  was  done.  It  is  ignorant  and  childish 
trifling  to  argue,  that  the  name  Jesus  is  given  to  the  Son 
of  God,  because  he  is  called  Immanueh     For  Matthew  does 


100  COMMENTARY  ON  A 

not  confine  this  assertion  to  the  single  fact  of  the  name, 
but  includes  whatever  is  heavenly  and  divine  in  the  con- 
ception of  Christ ;  and  that  is  the  reason  why  he  employs 
the  general  term  all.  We  must  now  see  how  appropriately 
the  prediction  of  Isaiah  is  applied.  It  is  a  well-known  and 
remarkable  passage,  (Isaiah  vii.  14,)  but  perverted  by  the 
Jews  with  their  accustomed  malice ;  though  the  hatred  of 
Christ  and  of  truth,  which  they  thus  discover,  is  as  blind 
and  foolish  as  it  is  wicked.  To  such  a  pitch  of  impudence 
have  many  of  their  Rabbins  proceeded,  as  to  explain  it  in 
reference  to  King  Hezekiah,  who  was  then  about  fifteen 
years  of  age.  And  what,  I  ask,  must  be  their  rage  for 
lying,  when,  in  order  to  prevent  the  admission  of  clear 
light,  they  invert  the  order  of  nature,  and  shut  up  a  youth 
in  his  mother's  womb,  that  he  may  be  born  sixteen  years 
old?  But  the  enemies  of  Christ  deserve  that  God  should 
strike  them  with  a  spirit  of  giddiness  and  insensibility, 
should  "pour  out  upon  them  a  spirit  of  deep  sleep  and 
close  their  eyes,"  (Isaiah  xxix.  10.) 

Others  apply  it  to  a  creature  of  their  own  fancy,  some 
unknown  son  of  Ahaz,  whose  birth  Isaiah  predicted.  But 
with  what  propriety  was  he  called  Immanuel^  or  the  land 
subjected  to  his  sway,  who  closed  his  life  in  a  private  station 
and  without  honour?  for  shortly  afterwards  the  prophet 
tells  us  that  this  child,  whoever  he  was,  would  be  ruler  of 
the  land.  Equally  absurd  is  the  notion  that  this  passage 
relates  to  the  prophet's  son.  On  this  subject  we  may  re- 
mark, that  Christian  writers  have  very  strangely  misappre- 
hended the  prediction  contained  in  the  next  chapter,  by 
applying  it  to  Christ.  The  prophet  there  says,  that,  in- 
structed by  a  vision,  he  "  went  unto  the  prophetess ;  and 
she  conceived,  and  bare  a  son,"  and  that  the  child  whom 
she  bore  was  named  by  Divine  command,  "  Maher-shalal- 
hash-baz,"  "Making  speed  to  the  spoil,  hasten  the  prey," 
(Isaiah  viii.  3.)  All  that  is  there  described  is  approaching 
war,  accompanied  by  fearful  desolation ;  which  makes  it 
very  manifest  that  the  subjects  are  totally  different. 

Let  us  now,  therefore,  investigate  the  true  meaning  of 
this  passage.     The  city  of  Jerusalem  is  besieged.     Ahaz 


HARMONY  OF  THE  EVANGELISTS.  101 

tremblesj  and  is  almost  dead  with  terror.  The  prophet  is 
sent  to  assure  him  that  God  will  protect  the  city.  But  a 
simple  promise  is  not  sufficient  to  compose  his  agitated 
mind.  The  prophet  is  sent  to  him,  saying,  "Ask  thee  a 
sign  of  the  Lord  thy  God ;  ask  it  either  in  the  depth,  or 
in  the  height  above,"  (Isaiah  vii.  11.)  That  wicked  hypo- 
crite, concealing  his  unbelief,  disdains  to  ask  a  sign.  The 
prophet  rebukes  him  sharply,  and  at  length  adds,  "  The 
Lord  himself  shall  give  you  a  sign ;  Behold,  a  virgin  shall 
conceive,  and  bear  a  son,  and  shall  call  his  name  Immanuel," 
(Isaiah  vii.  14.) 

We  expound  this  as  relating  to  Christ  in  the  following 
manner  :  "  You,  the  whole  posterity  of  David,  as  far  as  lies 
in  your  power,  endeavour  to  nullify  the  grace  which  is 
promised  to  you ;"  (for  the  prophet  expressly  calls  them, 
byway  of  disgrace,  the  house  of  David^  Isaiah  vii.  13  ;)  "but 
your  base  infidelity  will  never  prevent  the  truth  of  God 
from  proving  to  be  victorious.  God  promises  that  the  city 
wiU  be  preserved  safe  and  unhurt  from  its  enemies.  If  his 
word  is  not  enough,  he  is  ready  to  give  you  the  confirmation 
of  such  a  sign  as  you  may  demand.  You  reject  both  favours, 
and  spurn  them  from  you ;  but  God  will  remain  steady  to 
his  engagement.  For  the  promised  Redeemer  will  come,  in  1/ 
whom  God  will  show  himself  to  be  fully  present  to  his  people."/ 

The  Jews  reply,  that  Isaiah  would  have  been  at  varianc^f] 
with  everything  like  reason  or  probability,  if  he  had  given*  j 
to  the  men  of  that  age  a  sign,  which  was  not  to  be  exhibited'  \ 
till  after  the  lapse  of  nearly  eight  hundred  years.     And  then 
they  assume  the  airs  of  haughty  triumph,^  as  if  this  objection 
of  the  Christians  had  originated  in  ignorance  or  thoughtless- 
ness, and  were  now  forgotten  and  buried.     But  the  solution, 
I  think,  is  easy  ;  provided  we  keep  in  view  that  a  covenant 
of  adoption  was  given  to  the  Jews,  on  which  the  other  acts 
oFthe  divine  kindness  depended.     There  was  then  a  general 
promise,  by  which  God  adopted  the  children  of  Abraham  as 
a  nation,  and  on  which  were  founded  aU  the  special  promises. 
Again,  the  foundation  of  this  covenant  was  the  Messiah. 

^  "  Faisant  gi-aiid  cas  de  Icur  argument  ;" — ''  setting  great  store  by 
their  aro:ument." 


102  COMMENTAEY  ON  A 

Now  we  hold,  that  the  reason  for  delivering  the  city  was, 
that  it  was  the  sanctuary  of  God,  and  out  of  it  the  Eedeemer 
would  come.  But  for  this,  Jerusalem  would  a  hundred  times 
have  perished. 

Let  pious  readers  now  consider,  when  the  royal  family  had 
openly  rejected  the  sign  which  God  had  offered  to  them,  if 
it  was  not  suitable  that  the  prophet  should  pass  all  at  once 
to  the  Messiah,  and  address  them  in  this  manner  :  "  Though 
this  age  is  unworthy  of  the  deliverance  of  which  God  has 
given  me  a  promise,  yet  God  is  mindful  of  his  covenant,  and 
will  rescue  this  city  from  its  enemies.  While  he  grants  no 
particular  sign  to  testify  his  grace,  this  one  sign  ought  to  be 
deemed  more  than  sufficient  to  meet  your  wishes.  From  the 
stock  of  David  the  Messiah  will  arise."  Yet  it  must  be 
observed  that,  when  the  prophet  reminds  unbelievers  of  the 
general  covenant,  it  is  a  sort  of  reproof,  because  they  did  not 
accept  of  a  particular  sign.  I  have  now,  I  think,  proved 
that,  when  the  door  was  shut  against  every  kind  of  miracle, 
the  prophet  made  an  appropriate  transition  to  Christ,  for  the 
purpose  of  leading  unbelievers  to  reflect,  that  the  only  cause 
of  the  deliverance  was  the  covenant  that  had  been  made  with 
their  fathers.  And  by  this  remarkable  example  has  God 
been  pleased  to  testify  to  all  ages,  that  he  followed  with  un- 
interrupted kindness  the  children  of  Abraham,  only  because 
in  Christ,  and  not  through  their  own  merits,  he  had  made 
with  them  a  gracious  covenant. 

There  is  another  piece  of  sophistry  by  which  the  Jews 
endeavour  to  parry  our  argument.  Immediately  after  the 
words  in  question,  the  prophet  adds  :  "  Before  the  child 
shall  know  to  refuse  the  evil  and  choose  the  good,  the  land 
that  thou  abhorrest  shall  be  forsaken  of  both  her  kings," 
(Isa.  vii.  16.)  Hence  they  infer,  that  the  promised  birth  of 
the  child  would  be  delayed  for  a  very  short  time ;  otherwise, 
it  would  not  agree  with  the  rapidly  approaching  change  of 
the  kingdoms,  which,  the  prophet  announced,  would  take 
place  before  that  child  should  have  passed  half  the  period  of 
infancy.  I  reply,  when  Isaiah  has  given  a  sign  of  the  future 
Saviour,  and  declared  that  a  child  will  be  born,  who  is  the 
true  Immanuel,  or — to  use.Paul's  language —  Cod  manifest  in 


HARMONY  OF  THE  EVANGELISTS.  103 

the  flesh,  (1  Tim.  iii.  16,)  he  proceeds  to  speak,  in  general  v 
terms,  of  all  the  children  of  his  own  time.  A  strong  proof 
of  this  readily  presents  itself;  for,  after  having  spoken  of  the 
general  promise  of  God,  he  returns  to  the  special  promise, 
which  he  bad  been  commissioned  to  declare.  The  former 
passage,  which  relates  to  a  final  and  complete  redemption, 
describes  one  particular  child,  to  whom  alone  belongs  the 
name  of  God ;  while  the  latter  passage,  which  relates  to  a 
special  benefit  then  close  at  hand,  determines  the  time  by  the 
childhood  of  those  who  were  recently  born,  or  w^ould  be  bom 
shortly  afterwards. 

Hitherto,  if  I  mistake  not,  I  have  refuted,  by  strong  and 
conclusive  arguments,  the  calumnies  of  the  Jews,  by  which 
they  endeavour  to  prevent  the  glory  of  Christ  from  appear- 
ing^ with  resplendent  lustre,  in  this  prediction.  It  now 
remains  for  us  to  refute  their  sophistical  reasoning  about  the 
Hebrew  word  T\U7^j  virgin.^  They  wantonly  persecute 
Matthew  for  proving  that  Christ  was  born  of  a  virgin,^  while 
the  Hebrew  noun  merely  signifies  a  young  woman ;  and 
ridicule  us  for  being  led  astray  by  the  wrong  translation  ^  of 
a  word,  to  believe  that  he  was  born  by  the  Holy  Spirit,  of 
whom  the  prophet  asserts  no  more  than  that  he  would  be 
the  son  of  a  young  woman.  And,  first,  they  display  an  exces- 
sive eagerness  for  disputation,  by  labouring''  to  prove  that  a 
word,  which  is  uniformly  applied  in  Scripture  to  virgins, 
denotes  here  a  young  woman  who  had  known  a  man.  The 
etymology  too  agrees  with  Matthew's  translation  of  the 
word  :  for  it  means  hiding,^  which  expresses  the  modesty  that 

1  "  Le  mot  Hebrieu  Alma,  pour  leqiiel  TEvangeliste  a  use  du  mot  de 
Vierge  ;" — "  the  Hebrew  word  Alma,  for  which  the  EvangeHst  has  used 
the  word  Vu-gin." 

2  "  Le  blamant  de  ce  qu'il  pretend  prouver  Jesus  Christ  estre  nay  d'une 
Vierge  ;" — "  blaming  him  for  ojQTering  to  prove  Jesus  Christ  to  be  born  of 
a  Virgin." 

3  "  Abusez  par  un  mot  mal  tourne  ;" — "  deceived  by  a  word  ill  trans- 
lated." 

4  "  Urgent ;" — "  ils  veulent  a  toute  force  ;" — "  they  attempt  with  their 
whole  strength." 

^  ri/bSj^  is  derived  fi'om  ^7^,  to  hide,— 2^  verb   not  found  in  Kal, 

but  so  frequently  in  Niphal,  (D7p,)   HiphH,    (DvyJl,)  Hithpahel, 

(D/ynri;)  that  its  meaning  is  fully  ascertained. — Ed. 


104  COMMENT AEY  ON  A 

becomes  a  virgin.^  They  produce  a  passage  from  the  book 
of  Proverbs,  "  the  way  of  a  man  with  a  maid,"  r\Jy?)f2, 
(Prov.  XXX.  19.)  But  it  does  not  at  all  support  their  views. 
Solomon  speaks  there  of  a  young  woman  who  has  obtained 
the  affections  of  a  young  man :  but  it  does  not  follow  as  a 
matter  of  course,  that  the  young  man  has  seduced  the  object 
of  his  regard ;  or  rather,  the  probability  leans  much  more 
strongly  to  the  other  side.^ 

But  granting  all  that  they  ask  as  to  the  meaning  of  the 
word,  the  subject  demonstrates,  and  compels  the  acknow- 
ledgment, that  the  prophet  is  speaking  of  a  miraculous  and 
extraordinary  birth.  He  exclaims  that  he  is  bringing  a  sign 
from  the  Lord,  and  not  an  ordinary  sign,  but  one  superior  to 
every  other.  The  Lord  himself  shall  give  you  a  sign.  Behold^ 
a  virgin  shall  conceive^  (Isa.  vii.  14.)  If  he  were  only  to  say, 
that  a  woman  would  bear  a  child,  how  ridiculous  would  that 
magnificent  preface  have  been  ?  Thus  we  see,  that  the  inso- 
lence of  the  Jews  exposes  not  only  themselves,  but  the  sacred 
mysteries  of  God,  to  scorn. 

Besides,  a  powerful  argument  may  be  drawn  from  the 
whole  strain  of  the  passage.  Behold^  a  virgin  shall  conceive. 
Why  is  no  mention  made  of  a  man  ?  It  is  because  the  prophet 
draws  our  attention  to  something  very  uncommon.  Again, 
the  virgin  is  commanded  to  name  the  child.  Thou  shalt  call 
his  name  Immanuel.  In  this  respect,  also,  the  prophet 
expresses  something  extraordinary :  for,  though  it  is  fre- 
quently related  in  Scripture,  that  the  names  were  given  to 
children  by  their  mothers,  yet  it  was  done  by  the  authority 
of  the  fathers.  When  the  prophet  addresses  his  discom'se 
to  the  virgin,  he  takes  away  from  men,  in  respect  to  this 
child,  that  authority  which  is  conferred  upon  them  by  the 
order  of  nature.  Let  this,  therefore,  be  regarded  as  an 
established  truth,  that  the  prophet  here  refers  to  a  remark- 
able miracle  of  God,  and  recommends  it  to  the  attentive  and 

1  "  Car  il  emporte  Retraitte  ou  Cachette,  qui  est  pour  denoter  ceste 
honte  honeste  qui  doit  estre  es  vierges  ;" — "  for  it  signifies  Retreat  or 
Concealment,  which  serves  to  denote  that  becoming  shame  which  ought 
to  be  in  virgins." 

1^2  "  C'est  bien  autrement :  car  il  y  a  plus  d'apparence  au  contraire  ;" — 
*'  it  is  quite  otherwise  :  for  there  is  more  probability  on  the  opposite  side.^ 


HARMONY  OF  THE  EVANGELISTS.  105 

devout  consideration  of  all  the  godly, — a  miracle  which  is 
basely  profaned  by  the  Jews,  who  apply  to  the  ordinary 
method  of  conception  what  is  said  in  reference  to  the  secret 
power  of  the  Spirit. 

23.  His  name  Immanuel,  The  phrase,  God  is  with  us,  is 
no  doubt  frequently  employed  in  Scripture  to  denote,  that 
he  is  present  with  us  by  his  assistance  and  grace,  and  dis- 
plays the  power  of  his  hand  in  our  defence.  But  here  we 
are  instructed  as  to  the  manner  in  which  God  communicates 
with  men.  For  out  of  Christ  we  are  alienated  from  him ; 
but  through  Christ  we  are  not  only  received  into  his  favour, 
but  are  made  one  with  him.  When  Paul  says,  that  the 
Jews  under  the  law  icere  nigh  to  God,  (  Ephes.  ii.  17,)  and 
that  a  deadly  enmity  (Ephes.  ii.  15)  subsisted  between  him 
and  the  Gentiles,  he  means  only  that,  by  shadows  and 
figures,  God  then  gave  to  the  people  whom  he  had  adopted 
the  tokens  of  his  presence.  That  promise  was  still  in  force, 
"  The  Lord  thy  God  is  among  you,"  (Deut.  vii.  21,)  and, 
"  This  is  my  rest  for  ever,"  (Psalm  cxxxii.  14.)  But  while 
the  familiar  intercourse  between  God  and  the  people  de- 
pended on  a  Mediator,  what  had  not  yet  fully  taken  place 
was  shadowed  out  by  symbols.  His  seat  and  residence  is 
placed  "  between  the  Cherubim,"  (Psalm  Ixxx.  1,)  because  / 
the  ark  was  the  figure  and  visible  pledge  of  his  glory. 

But  in  Christ  the  actual  presence  of  God  with  his  people, 
and  not,  as  before,  his  shadowy  presence,  has  been  exhibited.* 
This  is  the  reason  why  Paul  says,  that  "  in  him  dweUeth  all 
the  fulness  of  the  Godhead  bodily,"  (Col.  ii.  9.)  And  cer- 
tainly he  would  not  be  a  properly  qualified  Mediator,  if  he 
did  not  unite  both  natures  in  his  person,  and  thus  bring  men 
into  an  alliance  with  God.  Nor  is  there  any  force  in  the 
objection,  about  which  the  Jews  make  a  good  deal  of  noise, 
that  the  name  of  God  is  frequently  applied  to  those  memo- 
rials, by  which  he  testified  that  he  was  present  with  believers. 

^  "  Mais  quand  Christ  est  apparu  en  sa  personne,  le  peuple  a  eu  une 
presence  de  JDieu  veritable,  et  non  pas  ombratile  comme  paravant." — 
*•'  But  when  Christ  appeared  in  his  person,  the  people  had  a  real  prcsonce 
of  God,  and  not  shadowy,  as  before." 


106  COMMENTARY  ON  A 

I    For  it  cannot  be  denied,  that  this  name,  Immanuel,  contains 

an    implied    contrast    between    the    presence    of   God,    as 

exhibited   in  Christ,   with   every  other   kind   of  presence, 

which   was    manifested   to   the   ancient   people   before   his 

i    coming.     If  the  reason  of  this  name  began  to  be  actually 

!    true,  when  Christ  appeared  in  the  flesh,  it  follows  that  it  was 

^    not  completely,  but  only  in  part,  that  God  was  formerly 

united  with  the  Fathers. 

Hence  arises  another  proof,  that  Christ  is  God  manifested 
in  the  flesh,  (1  Tim.  iii.  16.)  He  discharged,  indeed,  the 
office  of  Mediator  from  the  beginning  of  the  world  ;  but  as 
this  depended  wholly  on  the  latest  revelation,  he  is  justly 
called  Immanuel  at  that  time,  when  clothed,  as  it  were,  with 
a  new  character,  he  appears  in  public  as  a  Priest,  to  atone 
for  the  sins  of  men  by  the  sacrifice  of  his  body,  to  reconcile 
them  to  the  Father  by  the  price  of  his  blood,  and,  in  a  word, 
to  fulfil  every  part  of  the  salvation  of  men.^  The  first  thing 
which  we  ought  to  consider  in  this  name  is  the  divine  ma- 
jesty of  Christ,  so  as  to  yield  to  him  the  reverence  which  is 
due  to  the  only  and  eternal  God.  But  we  must  not,  at  the 
same  time,  forget  the  fruit  which  God  intended  that  we 
should  collect  and  receive  from  this  name.  For  whenever 
we  contemplate  the  one  person  of  Christ  as  God-man,  we 
I  ought  to  hold  it  for  certain  that,  if  we  are  united  to  Christ 
1  by  faith,  we  possess  God. 

In  the  words,  they  shall  call,  there  is  a  change  of  the  num- 
ber. But  this  is  not  at  all  at  variance  with  what  I  have 
already  said.  True,  the  prophet  addresses  the  virgin  alone, 
and  therefore  uses  the  second  person.  Thou  shalt  call.  But 
from  the  time  that  this  name  was  published,  all  the  godly 
have  an  equal  right  to  make  this  confession,  that  God  has 
given  himself  to  us  to  be  enjoyed  in  Christ.^ 

»  "  Somme,  pour  faire  et  accomplir  toiites  clioses  requises  au  salut  du 
genre  humain  ;" — "  in  a  word,  to  do  and  accomplish  all  things  requisite 
for  the  salvation  of  the  human  race." 

2  "  H  appartient  a  tous  fideles  d'advouer  et  confesser  que  Dieu  s'est 
communique  et  bailie  a  nous  en  Christ ;" — "  it  belongs  to  all  believers  to 
own  and  confess  that  God  has  communicated  and  made  over  himself  to  us 
in  Christ," 


HARMONY  OF  THE  EVANGELISTS.  107 

24.  Joseph,  being  raised  from  sleep.  The  ready  perform- 
ance, which  is  here  described,  serves  not  less  to  attest  the 
certainty  of  Joseph's  faith,  than  to  commend  his  obedience. 
For,  if  every  scruple  had  not  been  removed,  and  his  con- 
science fully  pacified,  he  would  never  have  proceeded  so 
cheerfully,  on  a  sudden  change  of  opinion,  to  take  unto  him 
his  wife,  whose  society,  he  lately  thought,  would  pollute 
him.^  The  dream  must  have  carried  some  mark  of  Divinity, 
which  did  not  allow  his  mind  to  hesitate.  Next  followed 
the  effect  of  faith.  Having  learned  the  will  of  God,  he  in- 
stantly prepared  himself  to  obey, 

25.  And  knew  her  not.  This  passage  afforded  the  pretext 
for  great  disturbances,  which  were  introduced  into  the 
Church,  at  a  former  period,  by  Helvidius.  The  inference  he 
drew  from  it  was,  that  Mary  remained  a  virgin  no  longer 
than  till  her  first  birth,  and  that  afterwards  she  had  other 
children  by  her  husband.  Jerome,  on  the  other  hand,  ear- 
nestly and  copiously  defended  Mary's  perpetual  virginity. 
Let  us  rest  satisfied  with  this,  that  no  just  and  well-grounded 
inference  can  be  drawn  from  these  words  of  the  Evans^elist, 
as  to  what  took  place  after  the  birth  of  Christ.  He  is  called 
first-born;  but  it  is  for  the  sole  purpose  of  informing  us  that 
he  was  born  of  a  virgin.^  It  is  said  that  Joseph  knew  her  not 
till  she  had  brought  forth  her  first-born  son:  but  this  is  limited 
to  that  very  time.  What  took  place  afterwards,  the  historian 
does  not  inform  us.  Such  is  well  known  to  have  been  the 
practice  of  the  inspired  writers.  Certainly,  no  man  will  ever 
raise  a  question  on  this  subject,  except  from  curiosity  ;  and  no 
man  will  obstinately  keep  up  the  argument,  except  from  an 
extreme  fondness  for  disputation. 

*  "  Laqiielle  im  peu  aupararant  il  ne  vouloit  recevoii',  et  lui  sembloit 
qu'Il  se  fust  pollue  en  conversant  avec  elle  ;" — "  whom  a  little  before  he 
refused  to  receive,  and  seemed  to  him  that  he  would  be  polluted  by  con- 
versing with  her." 

2  "  II  est  nomme  Pi'emier  nay,  mais  non  pour  autre  raison,  sinon  afin 
que  nous  sachions  qu'il  est  nay  d'une  mere  vierge,  et  qui  jamais  n'avoit 
eu  enfant ;" — ''  he  is  called  First-horn.,  but  for  no  other  reason  than  that 
we  may  know  tTiat  he  was  born  of  a  pure  virgin,  and  who  never  had  hud 
a  child." 


108  COMMENTARY  OX  A 


Luke. 


11.  1.  Now  it  happened  in  those  days,  an  edict  came  out  from  Augustus 
Cesar,  that  the  whole  world  should  be  registered. i  2.  This  first  regis- 
tration *  was  made  when  Cyi-enius  was  governor  of  Syria.  3.  And  all 
went  to  make  the  return,^  each  in  his  own  city.  4.  And  Joseph  also 
went  up  from  Galilee,  out  of  the  city  of  Nazareth,  into  Judea,  into  the 
city  of  David,  which  is  called  Bethlehem,  (because  he  was  of  the  house 
and  hneage  of  David,)  5.  To  make  the  return  with  Mary^  his  betrothed 
wife,  who  was  pregnant.  6.  And  it  happened  while  they  were  there,  the 
days  of  bringmg  forth  were  fulfilled.^  7.  And  she  brought  forth  her 
first-born  son,  and  wrapped  him  in  bandages,^  and  laid  him  m  a  manger  ;7 
because  there  was  no  room  for  them  in  the  inn. 

Luke  relates  how  it  happened,  that  Christ  was  born  in 
the  city  of  Bethlehem,  as  his  mother  was  living  at  a  dis- 
tance from  her  home,  when  she  was  approaching  to  her 
confinement.  And  first  he  sets  aside  the  idea  of  human 
contrivance,^  by  saying,  that  Joseph  and  Mary  had  left 
home,  and  came  to  that  place  to  make  the  return  according 
to  their  family  and  tribe.  If  intentionally  and  on  purpose^ 
they  had  changed  their  residence  that  Mary  might  bring 
forth  her  child  in  Bethlehem,  we  would  have  looked  only  at 
the  human  beings  concerned.  But  as  they  have  no  other 
design  than  to  obey  the  edict  of  Augustus,  we  readily  ac- 
knowledge, that  they  were  led  like  blind  persons,  by  the 
hand  of  God,  to  the  place  where  Christ  must  be  born.  This 
may  appear  to  be  accidental,  as  everything  else,  which  does 
not  proceed  from  a  direct  human  intention,  is  ascribed  by 
irreligious  men  to  Fortune.  But  we  must  not  attend  merely 
to  the  events  themselves.  We  must  remember  also  the 
prediction  which  was  uttered  by  the  prophet  many  cen- 
turies before.     A  comparison  will  clearly  show  it  to  have 

'  "  Mis  par  escrit ;" — "  put  in  writing." 

2  "  Ceste  premiere  description."  3  "  Ut  profiteretur." 

4  "  Pour  estre  enroule  avec  Marie  ;" — "  to  be  enrolled  with  Mary." 

^  "  Et  comme  ils  estoyent  la,  advint  que  les  jours  d'icelle  furent  accom- 

plis  pour  enfanter," — "And  as  they  were  there,  it  happened  that  her 

days  were  accomplished  for  bringing  forth." 

<^  "  Fasciis  ;" — "  Bandelettes."  7  u  Une  creiche." 

8  "  H  monstre  que  cela  ne  s'est  point  fait  par  ad  vis  ou  conseil  humain." 
— "  He  shows  that  this  was  not  by  human  advice  or  plan." 

9  "  Data  opera  et  consulto  ;" — "  de  propos  delibere  ;" — "  of  deliberate 
purpose." 


HARMONY  OF  THE  EVANGELISTS.  109 

been  accomplished  by  the  wonderful  Providence  of  God, 
that  a  registration  was  then  enacted  by  Augustus  Cesar, 
and  that  Joseph  and  Mary  set  out  from  home,  so  as  to 
arrive  in  Bethlehem  at  the  very  point  of  time. 

Thus  we  see  that  the  holy  servants  of  God,  even  though 
they  wander  from  their  design,  unconscious  where  they 
are  going,  still  keep  the  right  path,  because  God  directs 
their  steps.  Nor  is  the  Providence  of  God  less  wonderful 
in  employing  the  mandate  of  a  tyrant  to  draw  Mary  from 
home,  that  the  prophecy  may  be  fulfilled.  God  had  marked 
out  by  his  prophet — as  we  shall  afterwards  see — the  place 
where  he  determined  that  his  Son  should  be  born.  If  Mary 
had  not  been  constrained  to  do  otherwise,  she  would  have 
chosen  to  bring  forth  her  child  at  home.  Augustus  orders 
a  registration  to  take  place  in  Judea,  and  each  person  to 
give  his  name,  that  they  may  afterwards  pay  an  annual  tax, 
which  they  were  formerly  accustomed  to  pay  to  God.  Thus 
an  ungodly  man  takes  forcible  possession  of  that  which  God 
was  accustomed  to  demand  from  his  people.  It  was,  in 
effect,  reducing  the  Jews  to  entire  subjection,  and  forbid- 
ding them  to  be  thenceforth  reckoned  as  the  people  of 
God. 

Matters  have  been  brought,  in  this  way,  to  the  last  ex- 
tremity, and  the  Jews  appear  to  be  cut  off  and  alienated 
for  ever  from  the  covenant  of  God.  At  that  very  time 
does  God  suddenly,  and  contrary  to  universal  expectation, 
afford  a  remedy.  What  is  more,  he  employs  that  wicked 
tyranny  for  the  redemption  of  his  people.  For  the  go- 
vernor, (or  whoever  was  employed  by  Cesar  for  the  purpose,) 
while  he  executes  the  commission  entrusted  to  him,  is,  un- 
known to  himself,  God's  herald,  to  call  Mary  to  the  place 
which  God  had  appointed.  And  certainly  Luke's  whole 
narrative  may  well  lead  believers  to  acknowledge,  that 
Christ  was  led  by  the  hand  of  God  "from  his  mother's 
belly,"  (Psalm  xxii.  10.)  Nor  is  it  of  small  consequence^ 
to  the  certainty  of  faith  to  know,  that  Mary  was  drawn 

^  "  Neque  parum  facit ;" — "  ce  n'est  pas  un  poinct  de  petite  impor- 
tance." 


110  COMMENTARY  ON  A 

suddenly,  and  contrary  to  lier  own  intention,  to  Bethlehem, 
that  "  out  of  it  might  come  forth"  (Micah  v.  2)  the  Re- 
deemer, as  he  had  been  formerly  promised. 

1.  The  whole  world.  This  figure  of  speech  ^  (by  which 
the  whole  is  taken  for  a  part,  or  a  part  for  the  w^hole)  was 
in  constant  use  among  the  Roman  authors,  and  ought  not  to 
be  reckoned  harsh.  That  this  registration  might  be  more 
tolerable  and  less  odious,  it  was  extended  equally,  I  have  no 
doubt,  to  all  the  provinces ;  though  the  rate  of  taxation  may 
have  been  different.  I  consider  this  first  registration  to  mean, 
that  the  Jews,  being  completely  subdued,  were  then  loaded 
with  a  new  and  unwonted  yoke.  Others  read  it,  that  this 
registration  was  first  made  when  Cyrenius  was  governor  of 
Syria ;  ^  but  there  is  no  probability  in  that  view.  The  tax 
was,  indeed,  annual ;  but  the  registration  did  not  take  place 
every  year.  The  meaning  is,  that  the  Jews  were  far  more 
heavily  oppressed  than  they  had  formerly  been. 

There  is  a  diversity  as  to  the  name  of  the  Proconsul. 
Some  call  him  Cyrenius,  {K\)^r,viog,)  and  others,  Quirinus  or 
Quirinius.  But  there  is  nothing  strange  in  this  ;  for  we 
know  that  the  Greeks,  when  they  translate  Latin  names, 
almost  always  make  some  change  in  the  pronunciation.  But 
a  far  greater  difficulty  springs  up  in  another  direction. 
Josephus  says  that,  while  Archelaus  was  a  prisoner  at 
Vienna,  (Ant.  xvii.  13.  2,)  Quirinus  came  as  Proconsul,  with 
instructions  to  annex  Judea  to  the  province  of  Syria,  (xviii. 
1.  1.)  Now,  historians  are  agreed,  that  Archelaus  reigned 
nine  years  after  the  death  of  his  father  Herod.  It  would 
therefore  appear,  that  there  was  an  interval  of  about  thirteen 
years  between  the  birth  of  Christ  and  this  registration ;  for 
almost  all  assent  to  the  account  given  by  Epiphanius,  that 
Christ  was  born  in  the  thirty-third  year  of  Herod :  that  is, 
four  years  before  his  death. 

Another  circumstance  not  a  little  perplexing  is,  that  the 

1  "  S>Tiecdoche." 

^  The  reader  will  observe  that  this  is  the  rendering  of  the  authorized 
English  version. — Ed. 


HAEMONY  OF   THE  EVANGELISTS.  Ill 

same  Josephus  speaks  of  this  registration  as  having  happened 
in  the  thirty- seventh  year  after  the  victory  at  Actium,^ 
(Ant.  xviii.  2.  1.)  If  this  be  true,  Augustus  lived,  at  the 
utmost,  not  more  than  seven  years  after  this  event ;  which 
makes  a  deduction  of  eight  or  nine  years  from  his  age  :  for  it 
is  plain  from  the  third  chapter  of  Luke's  Gospel,  that  he  was 
at  that  time  only  in  his  fifteenth  year.  But,  as  the  age  of 
Christ  is  too  well  known  to  be  called  in  question,  it  is  highly 
probable  that,  in  this  and  many  other  passages  of  Josephus's 
History,  his  recollection  had  failed  him.  Historians  are 
agreed  that  Quirinus  was  Consid  nineteen  years,  or  thereby, 
before  the  victory  over  Antony,  which  gave  Augustus  the 
entu-e  command  of  the  empire :  and  so  he  must  have  been 
sent  into  the  province  at  a  very  advanced  age.  Besides,  the 
same  Josephus  enumerates  four  governors  of  Judea  within 
eight  years ;  while  he  acknowledges  that  the  fifth  was  gover- 
nor for  fifteen  years.  That  was  Valerius  Gratus,  who  was 
succeeded  by  Pontius  Pilate. 

Another  solution  may  be  offered.  It  might  be  found  im- 
practicable to  effect  the  registration  immediately  after  the 
edict  had  been  issued :  for  Josephus  relates,  that  Coponius 
was  sent  with  an  army  to  reduce  the  Jews  to  subjection, 
(Ant.  xviii.  2.  2  :)  from  which  it  may  easily  be  inferred,  that 
the  registration  was  prevented,  for  a  time,  by  popular 
tumult.  The  words  of  Luke  bear  this  sense,  that,  about  the 
time  of  our  Lord's  birth,  an  edict  came  out  to  have  the 
people  registered,  but  that  the  registration  could  not  take 
place  till  after  a  change  of  the  kingdom,  when  Judea  had 
been  annexed  to  another  province.  This  clause  is  accordingly 
added  by  way  of  correction.  This  first  registration  was  made 
when  Cyrenius  was  governor  of  Syria,  That  is,  it  was  then 
first  carried  into  effect.^ 

But  the  whole  question  is  not  yet  answered :  for,  while 

*  "  Victorias  Actiacae." — "  C'est  une  victoire  qu'eut  Auguste  a  la 
bataiUe  sur  mer  contre  Antoine  et  Cleopatra,  aupres  de  la  viUe  nommee 
Actium." — ''  That  is,  a  victory  which  Augustus  had  in  the  naval  battle 
which  he  fought  against  Antony  and  Cleopatra,  near  the  town  called 
Actium." 

2  "  Elle  fut  lors  executee,  et  trouva-on  fa^on  d'en  venir  a  bout." — "  It 
was  then  executed,  and  a  way  was  found  of  succeeding  in  it." 


112  COMMENTARY  ON  A 

Herod  was  king  of  Judea,  what  purpose  did  it  serve  to 
register  a  people  who  paid  no  tribute  to  the  Roman  Empire  ? 
I  reply :  there  is  no  absurdity  in  supposing  that  Augustus, 
by  way  of  accustoming  the  Jews  to  the  yoke,  (for  their 
obstinacy  was  abundantly  well-known,)  chose  to  have  them 
registered,  even  under  the  reign  of  Herod.^  Nor  did 
Herod's  peculiar  authority  as  king  make  it  inconsistent  that 
the  Jews  should  pay  to  the  Roman  Empire  a  stipulated  sum 
for  each  man  under  the  name  of  a  tax :  for  we  know  that 
Herod,  though  he  was  called  a  king,  held  nothing  more  than 
a  borrowed  power,  and  was  little  better  than  a  slave.  On 
what  authority  Eusebius  states  that  this  registration  took 
place  by  an  order  of  the  Roman  Senate,  I  know  not. 

7.  Because  there  was  no  room  for  them  in  the  inn.  We  see 
here  not  only  the  great  poverty  of  Joseph,  but  the  cruel 
tyranny  which  admitted  of  no  excuse,  but  compelled  Joseph 
to  bring  his  wife  along  with  him,  at  an  inconvenient  season, 
when  she  was  near  the  time  of  her  delivery.  Indeed,  it  is 
probable  that  those  who  were  the  descendants  of  the  royal 
family  were  treated  more  harshly  and  disdainfully  than  the 
rest.  Joseph  was  not  so  devoid  of  feeling  as  to  have  no 
concern  about  his  wife's  delivery.  He  would  gladly  have 
avoided  this  necessity :  but,  as  that  is  impossible,  he  is  forced 
to  yield,  ^  and  commends  himself  to  God.  We  see,  at  the 
same  time,  what  sort  of  beginning  the  life  of  the  Son  of  God 
had,  and  in  what  cradle^  he  was  placed.  Such  was  his  con- 
dition at  his  birth,  because  he  had  taken  upon  him  our  flesh 
for  this  purpose,  that  he  might  "  empty  himself"  (Phil.  ii. 
7)  on  our  account.  When  he  was  thrown  into  a  stable,  and 
placed  in  a  manger,  and  a  lodging  refused  him  among  men, 
it  was  that  heaven  might  be  opened  to  us,  not  as  a  tempo- 
rary lodging,'^  but  as  our  eternal  country  and  inheritance, 
and  that  angels  might  receive  us  into  their  abode. 

'  "Sub   Herode  ;" — "  combien    qu'ils    fussent  sujets   d'Herode  ;" — 
*'  though  they  were  subjects  of  Herod." 

*  "  II  baisse  la  teste ;" — "  he  bows  the  head." 
^  "  Comment  U  a  este  heberge." 

*  "  Non  modo  hospitii  jure ;" — "  non  point  comme  un  logis  pour  y 
estre  hebergez  en  passant." 


HARMONY  OP  THE  EVANOELISTS.  113 


Luke. 

II.  8.  And  there  were  shepherds  in  the  same  country  abiding  in  the 
fields,  1  and  watching  by  night  over  their  flock.^  9.  And,  lo,  the  angel  of 
the  Lord  came  upon  them :  and  the  glory^  of  the  Lord  shone  round 
about  them,  and  they  feared  with  a  great  fear.  10.  And  the  angel  said 
to  them,  Fear  not :  for,  lo,  I  announce  to  you  great  joy,  which  shall  be  to 
all  the  people :  11.  For  this  day  is  born  to  you  a  Saviour,  who  is  Christ 
the  Lord,  in  the  city  of  David.  12.  And  this  shall  be  a  sign  to  you  :'* 
you  shall  find  the  babe  wrapped  in  swaddling-bands,  ^  laid  in  a  manger : 
13.  And  suddenly  there  was  present  with  the  angel  a  multitude  of  the 
heavenly  host,^  praising  God,  and  saying,  14.  Glory  in  the  highest^  to 
God,  and  on  earth  peace,  among  men  good- will.  ^ 

8.  And  there  were  shepherds.  It  would  have  been  to  no 
purpose  that  Christ  was  born  in  Bethlehem,  if  it  had  not 
been  made  known  to  the  world.  But  the  method  of  doing 
so,  which  is  described  by  Luke,  appears  to  the  view  of  men 
very  unsuitable.  First,  Christ  is  revealed  but  to  a  few  wit- 
nesses, and  that  too  amidst  the  darkness  of  night.  Again, 
though  God  had,  at  his  command,  many  honourable  and 
distinguished  witnesses,  he  passed  by  them,  and  chose  shep- 
herds, persons  of  humble  rank,  and  of  no  account  among 
men.  Here  the  reason  and  wisdom  of  the  flesh  must  prove 
to  be  foolishness ;  and  we  must  acknowledge,  that  "  the 
foolishness  of  God"  (1  Cor.  i.  25)  excels  all  the  wisdom  that 
exists,  or  appears  to  exist,  in  the  world.  But  this  too  was  a 
part  of  the  "  emptying  of  himself,"  (Phil.  ii.  6  :)  not  that  any 
part  of  Christ's  glory  should  be  taken  away  by  it,  but  that 
it  should  lie  in  concealment  for  a  time.  Again,  as  Paul 
reminds  us,  that  the  gospel  is  mean  according  to  the  flesh, 
"  that  our  faith  should  stand"  in  the  power  of  the  Spirit,  not 
in  the  "  lofty^  words  of  human  wisdom,"  or  in  any  worldly 
splendour,^^  (1  Cor.  ii.  4,  5 ;)  so  this  inestimable  "  treasure" 

^  "  Couchant  es  champs."  *  "  Gardant  les  veilles  de  la  nuict." 

3  "  La  clart^ ;"— "  the  brightness." 

^  "  Et  vous  aurez  ces  enseignes ;" — "  and  you  shall  have  these  signs." 

5  "  Pannis  ;"— "  bandelettes." 

^  "  Militise  ;" — "  des  armees  celestes  ;" — "  of  the  heavenly  armies." 

7  "  es  cieux  treshauts;" — "  in  the  highest  heavens." 

®  "  Envers  les  hommes  son  bon  plaisir,  ou,  bonne  volonte  ;" — "  towards 
men  his  good  pleasure,  or,  good-will." 

9  "  En  paroles  magnifiques  ;" — "  in  magnificent  words." 

'0  "  En  quelque  lustre  et  apparence  du  monde ;" — "  in  any  lustre  and 
display  of  the  world." 

VOL.  I.  H 


114  COMMENTARY  ON  A 

has  been  deposited  by  God,  from  the  beginning,  "  in  earthen 
vessels/'  (2  Cor.  iv.  7,)  that  he  might  more  fully  try  the 
obedience  of  our  faith.  If  then  we  desire  to  come  to  Christ, 
let  us  not  be  ashamed  to  follow  those  whom  the  Lord,  in 
order  to  cast  down  the  pride  of  the  world,  has  taken,  from 
among  the  dung^  of  cattle,  to  be  our  instructors. 

9.  Andy  lo,  the  angel  of  the  Lord  came  upon  them.  He  says, 
that  the  glory  of  the  Lord'^  shone  around  the  shepherds,  by 
which  they  perceived  him  to  be  an  angel.^  For  it  would 
have  been  of  little  avail  to  be  told  by  an  angel  what  is  related 
by  Luke,  if  God  had  not  testified,  by  some  outward  sign, 
that  what  they  heard  proceeded  from  Him.  The  angel 
appeared,  not  in  an  ordinary  form,  or  without  majesty,  but 
surrounded  with  the  brightness  of  heavenly  glory,  to  affect 
powerfully  the  minds  of  the  shepherds,  that  they  might  re- 
ceive the  discourse  which  was  addressed  to  them,  as  coming 
from  the  mouth  of  God  himself.  Hence  the  fearj  of  which 
Luke  shortly  afterwards  speaks,  by  which  God  usually 
humbles  the  hearts  of  men,  (as  I  have  formerly  explained^) 
and  disposes  them  to  receive  his  word  with  reverence. 

10.  Fear  not.  The  design  of  this  exhortation  is  to  alleviate 
their  fear.  For,  though  it  is  profitable  for  the  minds  of  men 
to  be  struck  with  awe,  that  they  may  learn  to  "  give  unto 
the  Lord  the  glory  due  unto  his  name,"  (Ps.  xxix.  2  ;)  yet 
they  have  need,  at  the  same  time,  of  consolation,  that  they 
may  not  be  altogether  overwhelmed.  For  the  majesty  of 
God  could  not  but  swallow  up  the  whole  world,  if  there  were 
not  some  mildness  to  mitigate  the  terror  which  it  brings. 
And  so  the  reprobate  fall  down  lifeless  at  the  sight  of  God, 
because  he  appears  to  them  in  no  other  character  than  that 
of  a  judge.  But  to  revive  the  minds  of  the  shepherds,  the 
angel  declares  that  he  was  sent  to  them  for  a  different  pur- 


'  "  Ex  pecudum  stercore  ;" — "  sur  la  fiente  des  bestes." 

2  "  La  clarte  du  Seigneui' ;" — "  the  brightness  of  the  Lord." 

^  ''  9'  a  este  afin  qu'ils  cogneussent  que  e'estoit  I'ange  de  Dieu  qui 

parloit ; " — "  it  was  in  order  that  they  might  know  that  it  was  the  angel 

of  the  Lord  that  spoke." 


HARMONY  OF  THE  EVANGELISTS.  115 

pose,  to  announce  to  them  the  mercy  of  God.  Wlien  men 
hear  this  single  word,  that  God  is  reconciled  to  them,  it  not 
only  raises  up  those  who  are  fallen  down,  but  restores  those 
who  were  ruined,  and  recalls  them  from  death  to  life. 

The  angel  opens  his  discourse  by  saying,  that  he  announces 
great  joy ;  and  next  assigns  the  ground  or  matter  of  joy,  that 
a  Saviour  is  horn.  These  words  show  us,  first,  that,  until 
men  have  peace  with  God,  and  are  reconciled  to  him  through 
the  grace  of  Christ,  all  the  joy  that  they  experience  is  deceit- 
ful, and  of  short  duration.^  Ungodly  men  frequently  indulge 
in  frantic  and  intoxicating  mirth ;  but  if  there  be  none  to 
make  peace  between  them  and  God,  the  hidden  stings  of 
conscience  must  produce  fearful  torment.  Besides,  to  what- 
ever extent  they  may  flatter  themselves  in  luxurious  in- 
dulgence, their  own  lusts  are  so  many  tormentors.  The  com- 
mencement of  solid  joy  is,  to  perceive  the  fatherly  love  of 
God  toward  us,  which  alone  gives  tranquillity  to  our  minds. 
And  this  "joy,"  in  which,  Paul  tells  us,  "the  kingdom  of 
God"  consists,  is  "in  the  Holy  Spirit,"  (Rom.  xiv.  17.)  By 
calling  it  great  joy^  he  shows  us,  not  only  that  we  ought, 
above  all  things,  to  rejoice  in  the  salvation  brought  us  by 
Christ,  but  that  this  blessing  is  so  great  and  boundless,  as 
fully  to  compensate  for  all  the  pains,  distresses,  and  anxieties 
of  the  present  life.  Let  us  learn  to  be  so  delighted  with 
Christ  alone,  that  the  perception  of  his  grace  may  overcome, 
and  at  length  remove  from  us,  all  the  distresses  of  the  flesh. ^ 
Which  shall  be  to  all  the  people.  Though  the  angel  ad- 
dresses the  shepherds  alone,  yet  he  plainly  states,  that  the 
message  of  salvation  which  he  brings  is  of  wider  extent,  so 
that  not  only  they,  in  their  private  capacity,  may  hear  it,  but 
that  others  may  also  hear.  Now  let  it  be  understood,  that 
this  joy  was  common  to  all  people,  because  it  was  indiscrimi- 
nately offered  to  all.     For  God  had  promised  Christ,  not  to 

1  "  Ce  n'est  que  fumee  •," — "  it  is  only  smoke." 

2  "  Parquoy  apprenons  de  prendre  tellement  notre  contentement  en 
Christ  seul,  que  le  sentiment  de  sa  grace  nous  face  surmonter  toutes  choses 
qui  sont  dures  a  la  chair,  et  finalement  en  oste  toute  I'amertume." — 
"  Wherefore,  let  us  learn  to  take  our  satisfaction,  in  such  a  manner,  in 
Christ  alone,  that  the  feeling  of  his  grace  may  make  us  rise  above  all 
things  that  are  impleasant  to  the  flesh,  and  finally  may  take  away  all  their 
bitterness." 


116  COMMENTARY  ON  A 

one  person  or  to  another,  but  to  the  whole  seed  of  Abraham. 
If  the  Jews  were  deprived,  for  the  most  part,  of  the  joy  that 
was  offered  to  them,  it  arose  from  their  unbelief;  just  as,  at 
the  present  day,  God  invites  all  indiscriminately  to  salvation 
through  the  Gospel,  but  the  ingratitude  of  the  world  is  the 
reason  why  this  grace,  which  is  equally  offered  to  all,  is  en- 
joyed by  few.  Although  this  joy  is  confined  to  a  few  per- 
sons, yet,  with  respect  to  God,  it  is  said  to  be  common. 
When  the  angel  says  that  this  joy  shall  he  to  all  the  people, 
he  speaks  of  the  chosen  people  only ;  but  now  that  "  the 
middle  wall  of  partition"  (Eph.  ii.  14)  has  been  thrown 
down,  the  same  message  has  reference  to  the  whole  human 
race.^  For  Christ  proclaims  peace,  not  only  "  to  them 
that  are  nigh,"  but  to  them  that  are  "far  off,"  (Eph.  ii.  17,) 
to  "  strangers"  (Eph.  ii.  12)  equally  with  citizens.  But 
as  the  peculiar  covenant  with  the  Jews  lasted  till  the  resur- 
rection of  Christ,  so  the  angel  separates  them  from  the  rest 
of  the  nations. 

11.  This  day  is  horn  to  you.  Here,  as  we  lately  hinted, 
the  angel  expresses  the  cause  of  the  joy.  This  day  is  horn 
the  Redeemer  long  ago  promised,  who  was  to  restore  the 
Church  of  God  to  its  proper  condition.  The  angel  does 
not  speak  of  it  as  a  thing  altogether  unknown.  He  opens 
his  embassy  by  referring  to  the  Law  and  the  Prophets ; 
for  had  he  been  addressing  heathens  or  irreligious  persons, 
it  would  have  been  of  no  use  to  employ  this  mode  of  speak- 
ing :  this  day  is  horn  to  you  a  Saviour,  who  is  Christ  the 
Lord.  For  the  same  reason,  he  mentions  that  he  was  born 
in  the  city  of  David,  which  could  serve  no  purpose,  but  to 
recall  the  remembrance  of  those  promises  which  were  uni- 
versally known  among  the  Jews.  Lastly,  the  angel  adapted 
his  discourse  to  hearers  who  were  not  altogether  unacquainted 

*  "  Au  reste,  il  est  bien  vray  que  I'ange  parle  seulement  du  peuple 
esleu,  assavoir  des  Juifs  ;  mais  pourceque  maintenant  la  paroy  qui  faisoit 
separation  est  rompue,  la  mesme  ambassade  s'addresse  aujourdhui  a  tout 
le  genre  humain." — "  Besides,  it  is  very  true  that  the  angel  speaks  only 
of  the  elect  people,  namely,  the  Jews  ;  but  because  now  the  wall  of  par- 
tition which  made  a  separation  is  broken  down,  the  same  message  is 
addressed,  at  the  present  day,  to  all  the  human  race." 


HARMONY  OF  THE  EVANGELISTS.  117 

with  the  promised  redemption.  With  the  doctrine  of  the 
Law  and  the  Prophets  he  joined  the  Gospel,  as  emanating 
from  the  same  source.  Now,  since  the  Greek  word  aurn^, 
as  Cicero  assures  us,  has  a  more  extensive  meaning  than 
the  Latin  word  Servator^  and  as  there  is  no  Latin  noun 
that  corresponds  to  it,  I  thought  it  better  to  employ  a  bar- 
barous term,  than  to  take  anything  away  from  the  power 
of  Christ.  And  I  have  no  doubt,  that  the  author  of  the 
Vulgate,  and  the  ancient  doctors  of  the  Church,  had  the 
same  intention.^  Christ  is  called  Saviour,^  because  he  be- 
stows a  complete  salvation.  The  pronoun  to  yov?  is  very 
emphatic  ;  for  it  would  have  given  no  great  delight  to  hear 
that  the  Author  of  salvation  was  horn^  unless  each  person 
believed  that  for  himself  he  was  born.  In  the  same  manner 
Isaiah  says,  "Unto  us  a  child  is  born,  unto  us  a  Son  is 
given,"  (Isaiah  ix.  6 ;)  and  Zechariah,  "  Behold,  thy  King 
Cometh  unto  thee  lowly,"  (Zech.  ix.  9.) 

12.  And  this  shall  he  a  sign  to  you}  The  angel  meets 
the  prejudice  which  might  naturally  hinder  the  faith  of  the 
shepherds ;  for  what  a  mockery  is  it,  that  he,  whom  God 
has  sent  to  be  the  King,  and  the  only  Saviour,  is  seen  lying 
in  a  manger !    That  the  mean  and  despicable  condition  in 

^  He  refers  to  his  use  of  the  Latin  word  Salvator^  for  wliich  there  is 
no  classical  authority.  The  apology  may  be  deemed  unnecessary  ;  but 
Calvin  was  entitled  to  be  more  sensitive  on  this  point  than  many  modem 
scholars.  The  purity  of  his  style  discovers  so  perfect  an  acquaintance 
with  the  writers  of  the  Augustan  age,  that  it  must  have  given  hiTn  uneasi- 
ness to  depart  from  their  authorized  terms.  He  pleads  high  authority 
for  the  hberty  he  had  taken.  Cicero,  whose  command  of  the  resotu-ces 
of  his  native  tongue  will  not  be  questioned,  acknowledges  that  there  is 
no  Latin  word  wfich  conveys  the  full  import  of  the  Greek  word  aurvj^^ 
and  in  this,  as  well  as  many  other  instances,  calls  in  the  aid  of  a  richer 
and  more  expressive  language  than  his  own. — Ed. 

2  '' Salvatory 

3  "  Au  reste,  ce  n'est  pas  sans  cause  que  ce  mot  Vous  est  adjouste  :  et 
il  est  bien  a  poiser.  Car  il  ne  servu'oit  gueres  de  savoir  que  le  Sauveur 
est  nay,  sinon  qu'un  chacun  apphquast  cela  a  sa  personne,  s'asseurant 
que  c'est  pour  lui  qu'est  nay  le  Fils  de  Dieu." — "  Besides,  it  is  not  with- 
out reason  that  this  word  You  is  added  ;  and  it  is  well  to  weigh  it.  For 
it  would  hardly  be  of  service  to  know  that  the  Saviour  is  born,  unless 
each  apphed  that  to  his  own  person,  being  persuaded  that  it  is  for  him 
that  the  Saviour  is  born." 

^  '•'•  Et  vous  aurez  ces  enseignes ;" — "  and  you  shall  have  these  signs." 


118  COMMENTARY  ON  A 

which  Christ  was  might  not  deter  the  shepherds  from  be- 
lieving in  Christ,  the  angel  tells  them  beforehand  what  they 
would  see.  This  method  of  proceeding,  which  might  appear, 
to  the  view  of  men,  absm'd  and  almost  ridiculous,  the  Lord 
pursues  toward  us  every  day.  Sending  down  to  us  from 
heaven  the  word  of  the  Gospel,  he  enjoins  us  to  embrace 
Christ  crucified,  and  holds  out  to  us  signs  in  earthly  and 
fading  elements,  which  raise  us  to  the  glory  of  a  blessed 
immortality.  Having  promised  to  us  spiritual  righteousness, 
he  places  before  our  eyes  a  little  water  ;  by  a  small  portion 
of  bread  and  wine,  he  seals  ^  the  eternal  life  of  the  soul.^ 
But  if  the  stable  gave  no  offence  whatever  to  the  shepherds, 
so  as  to  prevent  them  from  going  to  Christ  to  obtain  salva- 
tion, or  from  yielding  to  his  authority,  while  he  was  yet  a 
child  ;  no  sign,  however  mean  in  itself,  ought  to  hide  his 
glory  from  our  view,  or  prevent  us  from  offering  to  him 
lowly  adoration,  now  that  he  has  ascended  to  heaven,  and 
sits  at  the  right  hand  of  the  Father. 

13.  And  suddenly  there  was  present  with  the  angel  a  multi- 
tude. An  exhibition  of  divine  splendour  had  been  akeady 
made  in  the  person  of  a  single  angel.  But  God  determined 
to  adorn  his  own  Son  in  a  still  more  illustrious  manner.  This 
was  done  to  confirm  our  faith  as  truly  as  that  of  the  shep- 
herds.    Among  men,  the  testimony  of  "  two  or  three  wit- 

1  "  ^ternam  animi  vitam  obsignat." — Our  rendering  is  close.  But 
what  is  sealed  ?  Is  it  meant,  that  the  mere  act  of  partaking  the  Lord's 
Supper  places  beyond  a  doubt  the  salvation  of  the  worshipper,  or  even 
gives  to  it  any  additional  certainty  ?  In  some  loose  sense  of  this  sort,  the 
phrase  is  often  enough  used  even  by  Protestant  divines.  It  is  satisfactory 
to  have  Calvin's  own  authority  for  the  meaning  of  this  passage.  "  II 
seelle  la  promesse.'''' — "  He  seals  the  promise."  The  meaning  is,  that  God 
ratifies  his  word.  By  condescending  to  employ  outward  sjTnbols,  together 
with  his  holy  word,  for  expressing  the  blessings  of  salvation,  he  holds  out 
to  his  people  an  additional  testimony,  and  in  this  manner  grants  a  strong 
confirmation  to  their  faith. — Ed. 

2  It  may  be  proper  to  exhibit  the  entire  sentence  referred  to  in  the 
former  note.  *'  Comme  nous  ayant  promis  la  justice  spirituelle,  il  nous 
met  devant  les  yeux  un  pen  d'eau  :  par  un  petit  morceau  de  pain  et  une 
goutte  de  vin,  U.  seelle  la  promesse  qu'il  a  faite  de  la  vie  eternelle  de 
nos  ames." — "  As,  having  promised  to  us  spiritual  righteousness,  he  places 
before  our  eyes  a  Httle  water  :  by  a  small  morsel  of  bread  and  a  drop  of 
wine,  he  seals  the  promise  which  he  has  made  of  the  eternal  life  of  our 
souls," 


HARMONY  OF  THE  EVANGELISTS.  119 

nesses'*  (Mat.  xviii.  16)  is  sufficient  to  remove  all  doubt. 
But  here  is  a  heavenly  host,  with  one  consent  and  one  voice 
bearing  testimony  to  the  Son  of  God.  What  then  would  be 
our  obstinacy,  if  we  refused  to  join  with  the  choir  of  angels, 
in  singing  the  praises  of  our  salvation,  which  is  in  Christ  ? 
Hence  we  infer,  how  abominable  in  the  sight  of  God  must 
unbelief  be,  which  disturbs  this  delightful  harmony  between 
heaven  and  earth.  Again,  we  are  convicted  of  more  than 
brutal  stupidity,  if  our  faith  and  our  zeal  to  praise  God  are 
not  inflamed  by  the  song  which  the  angels,  with  the  view  of 
supplying  us  with  the  matter  of  our  praise,  sang  in  full  har- 
mony. Still  farther,  by  this  example  of  heavenly  melody,  the 
Lord  intended  to  recommend  to  us  the  unity  of  faith,  and  to 
exhort  us  to  join  with  one  consent  in  singing  his  praises  on 
earth. 

14.  Glory  to  God  in  the  highest.  The  angels  begin  w^ith 
thanksgiving,  or  with  the  praises  of  God  ;  for  Scripture,  too, 
everywhere  reminds  us,  that  we  were  redeemed  from  death 
for  this  purpose,  that  we  might  testify  with  the  tongue,  as 
well  as  by  the  actions  of  the  life,  our  gratitude  to  God.  Let 
us  remember,  then,  the  final  cause,  why  God  reconciled  us  to 
himself  through  his  Only  Begotten  Son.  It  was  that  he 
might  glorify  his  name,  by  revealing  the  riches  of  his  grace, 
and  of  his  boundless  mercy.  And  even  now,  to  whatever 
extent  any  one  is  excited  by  his  knowledge  of  grace  to  cele- 
brate the  glory  of  God,  such  is  the  extent  of  proficiency  in 
the  faith  of  Christ.  Whenever  our  salvation  is  mentioned, 
we  should  understand  that  a  signal  has  been  given,  ^  to  excite 
us  to  thanksgiving  and  to  the  praises  of  God. 

On  earth  peace.  The  most  general  reading  is,  that  the 
words,  among  men  good-ioill,  should  stand  as  a  third  clause. 
So  far  as  relates  to  the  leading  idea  of  the  passage,  it  is  of 
little  moment  which  way  you  read  it ;  but  the  other  appears 
to  be  preferable.  The  two  clauses.  Glory  to  God  in  the 
highest,  and  peace  on  earth,  do  unquestionably  agree  with  each 
other;  but  if  you  do  not  place  men  and    God  in  marked 

^  "  Comme  si  la  trompette  sonnoit,  pour  nous  resveiller  ;" — "  as  if  the 
trumpet  were  sounding  to  awake  us." 


120  COMMENTARY  ON  A 

opposition,  the  contrast  will  not  fully  appear.^  Perhaps 
commentators  have  mistaken  the  meaning  of  the  preposition 
Iv,  for  it  was  an  obscure  meaning  of  the  words  to  say,  that 
there  is  peace  in  men  ;  but  as  that  word  is  redundant  in  many 
passages  of  Scripture,  it  need  not  detain  us  here.  However, 
if  any  one  prefer  to  throw  it  to  the  last  clause,  the  meaning 
will  be  the  same,  as  I  shall  presently  show. 

We  must  now  see  what  the  angels  mean  by  the  word 
peace.  They  certainly  do  not  speak  of  an  outward  peace 
cultivated  by  men  with  each  other;  but  they  say,  that 
the  earth  is  at  peace,  when  men  have  been  reconciled  to 
God,  and  enjoy  an  inward  tranquillity  in  their  own  minds.^ 
We  know  that  we  are  born  "  children  of  wrath,"  (Ephes. 
ii.  3,)  and  are  by  nature  enemies  to  God ;  and  must  be  dis- 
tressed by  fearful  apprehensions,  so  long  as  we  feel  that 
God  is  angry  with  us.  A  short  and  clear  definition  oi  peace 
may  be  obtained  from  two  opposite  things, — the  wrath  of 
God  and  the  dread  of  death.  It  has  thus  a  twofold  refer- 
ence ;  one  to  God,  and  another  to  men.  We  obtain  peace 
with  God,  when  he  begins  to  be  gracious  to  us,  by  taking 
away  our  guilt,  and  "  not  imputing  to  us  our  trespasses," 
(2  Cor.  v.  19 ;)  and  when  we,  relying  on  his  fatherly  love, 
address  him  with  full  confidence,  and  boldly  praise  him  for 
the  salvation  which  he  has  promised  to  us.  Now  though,  in 
another  passage,  the  life  of  man  on  earth  is  declared  to  be  a 
continual  warfare,^  (Job  vii.  1,)  and  the  state  of  the  fact 
shows  that  nothing  is  more  full  of  trouble  than  our  condition, 
so  long  as  we  remain  in  the  world,  yet  the  angels  expressly 
say  that  there  is  peace  on  earth.  This  is  intended  to  inform 
us  that,  so  long  as  we  trust  to  the  grace  of  Christ,  no  troubles 
that  can  arise  will  prevent  us  from  enjoying  composure  and 
serenity  of  mind.    Let  us  then  remember,  that  faith  is  seated 

1  "Or  si  on  ne  mettoit  les  hommes  au  second  membre,  I'antithese  ne 
seroit  pas  parfaite." — "  But  if  men  were  not  put  in  the  second  clause,  the 
contrast  would  not  be  perfect." 

*  "  Quand  les  hommes  estans  reconcLliez  a  Dieu,  ont  repos  en  leurs 
esprits,  et  en  leurs  consciences." — "  When  men  being  reconciled  to  God, 
have  rest  in  their  minds  and  in  their  consciences." 

^  V^X  7^  ^*1^X7  Xi^  K^n,— "  Is  there  not  a  warfare  to  man 
upon  earth .?" 


HARMONY  OF  THE  EVANGELISTS.  121 

amidst  the  storms  of  temptations,  amidst  various  dangers, 
amidst  violent  attacks,  amidst  contests  and  fears,  that  our 
faith  may  not  fail  or  be  shaken  by  any  kind  of  opposition. 

Among  men  good-will}  The  Vulgate  has  good-will  in  the 
genitive  case :  to  men  of  good-wilU  How  that  reading  crept 
in,  I  know  not :  but  it  ought  certainly  to  be  rejected,  both 
because  it  is  not  genuine,^  and  because  it  entirely  corrupts 
the  meaning.  Others  read  good-will  in  the  nominative  case, 
and  still  mistake  its  meaning.  They  refer  good-will  to  men, 
as  if  it  were  an  exhortation  to  embrace  the  grace  of  God.  I 
acknowledge  that  the  peace  which  the  Lord  offers  to  us 
takes  effect  only  when  we  receive  it.  But  as  svdoxia  is  con- 
stantly used  in  Scripture  in  the  sense  of  the  Hebrew  word 
1*1^1?  the  old  translator  rendered  it  beneplacitumy  or,  good- 
will. This  passage  is  not  correctly  understood  as  referring 
to  the  acceptance  of  grace.  The  angels  rather  speak  of  it 
as  the  source  of  peace,  and  thus  inform  us  that  peace  is  a 
free  gift,  and  flows  from  the  pure  mercy  of  God.  If  it  is 
thought  better  to  read  good-will  to  men,  or  towards  men,^  it 
will  not  be  inadmissible,  so  far  as  regards  the  meaning :  for 
in  this  way  it  will  show  the  cause  of  peace  to  be,  that  God 
has  been  pleased  to  bestow  his  undeserved  favour  on  men, 
with  whom  he  formerly  was  at  deadly  variance.  If  you 
read,  the  peace  of  good-ioill  as  meaning  voluntary  peace, 
neither  will  I  object  to  that  interpretation.  But  the  simpler 
way  is  to  look  upon  svdox/a,  as  added,  in  order  to  inform  us  of 
the  source  from  which  our  peace  is  derived.^ 

1  "  Envers  les  hommes  son  bon  plaisir,  ou,  bonne  volonte ;" — "  to- 
wards men  his  good  pleasure,  or,  good-will." 

2  "  Honiinibus  bonse  voluntatis." 

3  "  Adulterina." — "  Pource  que  ce  n'est  pas  la  vraye  et  naturelle." 
— "  Because  it  is  not  the  true  and  natural  reading." 

*  "  In  hominibus ;" — "  Aux  hommes,  ou,  Envers  les  hommes." 
5  In  the  Opuscula  Theologica  of  the  elder  Tittmann,  the  critical  scholar 
will  find  this  beautiful  passage  discussed  with  that  happy  union  of  learning, 
discrimination,  and  piety,  which  distinguishes  all  his  writings. — Ed, 


122  C03IMENTARY  ON  A 


Luke. 


II.  15.  And  it  happened,  after  that  the  angels  departed  from  them 
into  heaven,  that  the  shepherds  then  talked  among  themselves,  Let  us 
pass  even  to  Bethlehem,  and  let  us  see  what  has  happened,  which  the 
Lord  hath  revealed  to  us.  16.  And  they  came  hastening,  and  foimd 
Mary  and  Joseph,  and  the  babe  laid  in  the  manger.  17.  And  when 
they  had  seen  it,  they  pubHshed  concerning  theVord  which  had  been  told 
them  about  this  child.  18.  And  all  who  heard  wondered  about  those 
things  which  had  been  told  them  by  the  shepherds.  19.  Now  Mary 
kept  all  these  words,  laying  them  up  in  her  heart. ^  20.  And  the  shep- 
herds returned,  glorifying  and  praising  God  for  all  the  things  which  they 
had  heard  and  seen,  as  it  had  been  told  to  them.  21.  And  after  that 
eight  days  were  fulfilled,  that  the  child  might  be  circumcised,  his  name 
was  called  Jesus  :  which  had  been  called  by  the  angel  before  he  was 
conceived  in  the  womb. 

15.  After  that  the  angels  departed.  Here  is  described  to 
us  the  obedience  of  the  shepherds.  The  Lord  had  made 
them  the  witnesses  of  his  Son  to  the  whole  world.  What 
he  had  spoken  to  them  by  his  angels  was  efficacious,  and  was 
not  suffered  to  pass  away.  They  were  not  plainly  and 
expressly  commanded  to  come  to  Bethlehem;  but,  being 
sufficiently  aware  that  such  was  the  design  of  God,  they 
hasten  to  see  Christ.  In  the  same  manner,  we  know  that 
Christ  is  held  out  to  us,  in  order  that  our  hearts  may 
approach  him  by  faith ;  and  our  delay  in  coming  admits  of  no 
excuse.^  But  again,  Luke  informs  us,  that  the  shepherds 
resolved  to  set  out,  immediately  after  the  angels  had  departed. 
This  conveys  an  important  lesson.  Instead  of  allowing  the 
word  of  God,  as  many  do,  to  pass  away  with  the  sound,  we 
must  take  care  that  it  strike  its  roots  deep  in  us,  and  mani- 
fest its  power,  as  soon  as  the  sound  has  died  away  upon  our 
ears.  It  deserves  our  attention,  also,  that  the  shepherds 
exhort  one  another  :  for  it  is  not  enough  that  each  of  us  is 
attentive  to  his  own  duty,  if  we  do  not  give  mutual  exhor- 
tations. Their  obedience  is  still  farther  commended  by  the 
statement  of  Luke,  that  they  hastened,  (ver.  16  ;)  for  we  are 
required  to  show  the  readiness  of  faith. 

^  "  Les  ruminant  en  son  coeur ;" — "  ruminating  on  them  in  her  heart." 
2  "  Si  nous  sommes  paresseux  de  le  faire,  toutfes  les  excuses  du  monde 
ne  nous  serviront  de  rien." — "  If  we  are  indolent  in  doing  so,  all  the  apo- 
logies in  the  world  will  be  of  no  service  to  us." 


HARMONY  OF  THE  EVANGELISTS.  l23 

Which  the  Lord  hath  revealed  to  us.  They  had  only  heard 
it  from  the  angel ;  but  they  intentionally  and  correctly  say, 
that  the  Lord  had  revealed  it  to  them  ;  for  they  consider  the 
messenger  of  God  to  possess  the  same  authority  as  if  the 
Lord  himself  had  addressed  them.  For  this  reason,  the 
Lord  directs  our  attention  to  himself;  that  we  may  not  fix 
our  view  on  men,  and  undervalue  the  authority  of  his  Word. 
"We  see  also,  that  they  reckon  themselves  under  obligation, 
not  to  neglect  the  treasure  which  the  Lord  had  pointed  out 
to  them ;  for  they  conclude  that,  immediately  after  receiving 
this  intelligence,  they  must  go  to  Bethlehem  to  see  it.  In 
the  same  manner,  every  one  of  us,  according  to  the  measure 
of  his  faith  and  understanding,  ought  to  be  prepared  to  fol- 
low wheresoever  God  calls. 

16.  And  found  Mary,  This  was  a  revolting  sight,  and 
was  sufficient  of  itself  to  produce  an  aversion  to  Christ. 
For  what  could  be  more  improbable  than  to  believe  that  he 
was  the  King  of  the  whole  people,  who  was  deemed  un- 
worthy to  be  ranked  with  the  lowest  of  the  multitude  ?  or 
to  expect  the  restoration  of  the  kingdom  and  salvation  from 
him,  whose  poverty  and  want  were  such,  that  he  was  thrown 
into  a  stable  ?  Yet  Luke  writes,  that  none  of  these  things 
prevented  the  shepherds  from  admiring  and  praising  God. 
The  glory  of  God  was  so  fully  before  their  eyes,  and  re- 
verence for  his  Word  was  so  deeply  impressed  upon  their 
minds,  that  the  elevation  of  their  faith  easily  rose  above  all 
that  appeared  mean  or  despicable  in  Christ.^  And  the  only 
reason  why  our  faith  is  either  retarded  or  driven  from  the 
proper  course,  by  some  very  trifling  obstacles,  is,  that  we  do 
not  look  stedfastly  enough  on  God,  and  are  easily  "  tossed 
to  and  fro,"  (Eph.  iv.  14.)  If  this  one  thought  were  entirely 
to  occupy  our  minds,  that  we  have  a  certain  and  faithful  testi- 
mony from  heaven,  it  would  be  a  sufficiently  strong  and 
firm  support  against  every  kind  of  temptations,  and  will 

^  In  the  French  copy  he  adds  :  "En  sorte  que  cela  ne  les  empesche 
point  de  recognoistre  la  hautesse  de  sa  maiste  divine." — "  So  that  it  does 
not  hinder  them  from  acknowledging  the  height  of  his  divine  majesty." 


124  COMMENTARY  ON  A 

sufficiently  protect  us  against  every  little  offence  that  might 
have  been  taken. 

17.  They  published  concerning  the  word.  It  is  mentioned 
by  Luke,  in  commendation  of  the  faith  of  the  shepherds, 
that  they  honestly  delivered  to  others  what  they  had  re- 
ceived from  the  Lord  ;  and  it  was  advantageous  to  all  of  us 
that  they  should  attest  this,  and  should  be  a  sort  of  second- 
ary angels  in  confirming  our  faith.  Luke  shows  also  that, 
in  publishing  what  they  had  heard,  they  were  not  without 
success.^  Nor  can  it  be  doubted,  that  the  Lord  gave  effi- 
cacy to  what  they  said,  that  it  might  not  be  ridiculed  or 
despised  ;  for  the  low  rank  of  the  men  diminished  their 
credit,  and  the  occurrence  itself  might  be  regarded  as  fabu- 
lous. But  the  Lord,  who  gave  them  this  employment,  does 
not  allow  it  to  be  fruitless. 

That  the  Lord  should  adopt  such  a  method  of  proceeding 
as  this, — should  employ  inconsiderable  men  in  publishing  his 
Word,  may  not  be  quite  so  agreeable  to  the  human  mind. 
But  it  tends  to  humble  the  pride  of  the  flesh,  and  to  try  the 
obedience  of  faith  ;  and  therefore  God  approves  of  it.  Still, 
though  all  are  astonished,  no  one  moves  a  step  to  come  to 
Christ :  from  which  we  may  infer,  that  the  impression  made 
upon  them  by  hearing  of  the  power  of  God,  was  unaccom- 
panied by  any  devout  affection  of  the  heart.  The  design  of 
publishing  this  report  was  not  so  much  for  their  salvation, 
as  to  render  the  ignorance  of  the  whole  people  inexcusable. 

19.  Now  Mary  kept,  Mary's  diligence  in  contemplating 
the  works  of  God  is  laid  before  us  for  two  reasons ;  first,  to 
inform  us,  that  this  treasure  was  laid  up  in  her  heart,  for 
the  purpose  of  being  published  to  others  at  the  proper  time ; 
and,  secondly,  to  afford  to  all  the  godly  an  example  for 
imitation.  For,  if  we  are  wise,  it  will  be  the  chief  employ- 
ment, and  the  great  object  of  our  life,  to  consider  with  atten- 
tion those  works  of  God  which  build  up  our  faith.     Mary 

^  "  lis  n'ont  pas  perdu  leurs  peines;" — "  they  did  not  lose  their  pains." 


HARMONY  OF  THE  EVANGELISTS.  125 

kept  all  these  things.  This  relates  to  her  memory.  2u/^ 
^dXXsiv  signifies  to  throw  together, — to  collect  the  several 
events  which  agreed  in  proving  the  glory  of  Christ,  so  that 
they  might  form  one  body.  For  Mary  could  not  wisely 
estimate  the  collective  value  of  all  those  occurrences,  except 
by  comparing  them  with  each  other. 

20.  Glorifying  and  praising  God.  This  is  another  circum- 
stance which  is  fitted  to  be  generally  useful  in  confirming 
our  faith.  The  shepherds  knew  with  certainty  that  this 
was  a  work  of  God.  Their  zeal  in  glorifying  and  praising 
God  is  an  implied  reproof  of  our  indolence,  or  rather  of  our 
ingratitude.  If  the  cradle  of  Christ^  had  such  an  effect 
upon  them,  as  to  make  them  rise  from  the  stable  and  the 
manger  to  heaven,  how  much  more  powerful  ought  the 
death  and  resurrection  of  Christ  to  be  in  raising  us  to  God  ? 
For  Christ  did  not  only  ascend  from  the  earth,  that  he 
might  draw  all  things  after  him;  but  he  sits  at  the  right 
hand  of  the  Father,  that,  during  our  pilgrimage  in  the 
world,  we  may  meditate  with  our  whole  heart  on  the 
heavenly  life.  When  Luke  says,  that  the  testimony  of 
the  angel  served  as  a  rule  to  the  shepherds  in  all  that  they 
did,^  he  points  out  the  nature  of  true  godliness.  For  our 
faith  is  properly  aided  by  the  works  of  God,  when  it  directs 
everything  to  this  end,  that  the  truth  of  God,  which  was 
revealed  in  his  word,  may  be  brought  out  with  greater 
clearness. 

21.  That  the  child  might  he  circumcised.  As  to  circum- 
cision in  general,  the  reader  may  consult  the  Book  of  Genesis, 
(xvii.  10.)  At  present,  it  will  be  sufficient  to  state  briefly 
what  applies  to  the  person  of  Christ.  God  appointed  that 
his  Son  should  be  circumcised,  in  order  to  subject  him  to  the 
law ;  for  circumcision  was  a  solemn  rite,  by  which  the  Jews 

*  *'  Si  les  petits  drapeaux  esquels  estoit  enveloppe  I'infant  Jesus  ;" — 
"  if  the  little  rags  in  which  the  child  Jesus  was  wrapped." 

*  "  Ad  quam  omnia  exigerent." — "  Une  reigle,  a  laquelle  ils  ont  rap- 
porte  tout  ce  qu'ils  voyoyent ;" — "  a  rule  by  which  they  related  all  that 
they  saw." 


126  COMMENTARY  ON  A 

were  initiated  into  the  observance  of  the  law.^  Paul  explains 
the  design,^  when  he  says,  that  Christ  was  ^*  made  under  the 
law,  to  redeem  them  that  were  under  the  law,"  (Gal.  iv.  4,  5.) 
Bj  undergoing  circumcision,  Christ  acknowledged  himself 
to  be  the  slave  ^  of  the  law,  that  he  might  procure  our  free- 
dom. And  in  this  way  not  only  was  the  bondage*  of  the 
law  abolished  by  him,  but  the  shadow  of  the  ceremony  was 
applied  to  his  own  body,  that  it  might  shortly  afterwards  come 
to  an  end.  For  though  the  abrogation  of  it  depends  on  the 
death  and  resurrection  of  Christ,  yet  it  was  a  sort  of  prelude 
to  it,  that  the  Son  of  God  submitted  to  be  circumcised. 

His  name  was  called  Jesus.  This  passage  shows,  that  it 
was  a  general  custom  among  the  Jews  to  give  names  to  their 
children  on  the  day  that  they  were  circumcised,  just  as  we 
now  do  at  baptism.  Two  things  are  here  mentioned  by  the 
Evangelist.  First,  the  name  Jesus  was  not  given  to  the  Son 
of  God  accidentally,  or  by  the  will  of  men,  but  was  the  name 
which  the  angel  had  brought  from  heaven.  Secondly,  Joseph 
and  Mary  obeyed  the  command  of  God.  The  agreement 
between  our  faith  and  the  word  of  God  lies  in  this,  that  he 
speaks  first,  and  we  follow,  so  that  our  faith  answers  to  his 
promises.  Above  all,  the  order  of  preaching  the  word  is  held 
up  by  Luke  for  our  commendation.  Salvation  through  the 
grace  of  Christ,  he  tells  us,  had  been  promised  by  God 
through  the  angel,  and  was  proclaimed  by  the  voice  of  men. 

1  "  Par  lequel  les  Juifs  protestoyent  de  se  soumettre  a  I'observation  de 
la  Loy  ;" — "  by  which  the  Jews  solemnly  declared  that  they  would  submit 
to  the  observance  of  the  Law." 

2  "  Finem." — "  La  fin  ou  le  but  de  ceste  soumission  de  Jesus  Christ ;" 
— "  the  end  or  design  of  this  submission  of  Jesus  Christ." 

^  "  Servum." — This  might  have  been  supposed  to  be  equivalent  to 
ministrum^  servant,  had  not  the  latter  clause  of  the  sentence  expressly  con- 
trasted/reec?om  with  the  condition  of  a  slave.  But  Calvin  settles  the  point 
by  rendering  it  serf,  slave  ;  by  which  he  evidently  means  **  complete  and 
degrading  subjection."  Paul  fi'equently  speaks  of  the  state  of  the  Church 
under  the  law  as  bondage^  (Gal.  iv.  3,  9,)  and  a  yoke  of  bondage,  (Gal. 
V.  l.)—Ed. 

*  See  passages  referred  to  in  the  preceding  note,  in  which  the  term 
bondage  is  applied  by  an  inspired  writer  to  the  ceremonial  law. — Ed. 


HARMONY  OF  THE  EVANGELISTS.  127 


Matthew. 

11.  1.  Now  when  Jesus  had  been  bom  in  Bethlehem  of  Judea,'  in  the 
times  of  Herod  the  Kmg,  lo,  Magi  from  the  East  came  to  Jerusalem, 
2.  Saying,  Where  is  he  who  is  born  King  of  the  Jews  ?  for  we  have  seen 
his  star  in  the  East,  and  have  come  that  we  may  worship  him.  3.  And 
having  heard  these  things,  Herod  the  King  was  troubled,  and  all  Jeru- 
salem with  him.  4.  And  having  assembled  all  the  chief  priests  and  scribes 
of  the  people,  he  inquired  at  them  where  Christ  should  be  bom,  5.  But 
they  said  to  him,  In  Bethlehem  of  Judea :  for  thus  it  has  been  written  by 
the  prophet :  6.  And  thou,  Bethlehem,  in  the  land  of  Judah,  art  by  no 
means  the  least  among  the  princes  of  Judah  :  for  out  of  thee  shall  come 
the  leader,  2  who  shall  feed  my  people  Israel. 

1.  Now  when  Jesus  had  been  horn.  How  it  came  about 
that  Jesus  was  born  in  Bethlehem,  Matthew  does  not  say. 
The  Spirit  of  God,  who  had  appointed  the  Evangelists  to  be 
his  clerks,^  appears  purposely  to  have  regulated  their  style 
in  such  a  manner,  that  they  all  wrote  one  and  the  same 
history,  with  the  most  perfect  agreement,  but  in  different 
ways.  It  was  intended,  that  the  truth  of  God  should  more 
clearly  and  strikingly  appear,  when  it  was  manifest  that  his 
witnesses  did  not  speak  by  a  preconcerted  plan,  but  that 
each  of  them  separately,  without  paying  any  attention  to 
another,  wrote  freely  and  honestly  what  the  Holy  Spirit 
dictated. 

This  is  a  very  remarkable  narrative.  God  brought  Magi 
from  Chaldea,  to  come  to  the  land  of  Judea,  for  the  purpose 
of  adoring  Christ,  in  the  stable  where  he  lay,  amidst  the 
tokens,  not  of  honour,  but  of  contempt.     It  was  a  truly  won- 

1  "  (Cite)  de  Judee  ;"— "  (city)  of  Judea." 

2  "  Dux  ;"— "  Conducteur." 

2  "  Scribas  ;" — "  greffiers." — Clerks^  not  Authors  in  the  ordinary  mean- 
ing of  that  term,  but  persons  who  wrote  to  the  dictation  of  another.  This 
conveys  the  idea  of  what  is  frequently  called  plenary  inspiration.  If  such 
a  term  as  Clerk.,  or  Penman.,  may  be  supposed  to  lower  the  sacred  writers, 
it  is  not  by  a  comparison  of  them  with  uninspired  historians,  the  ablest  of 
whom  cannot,  without  arrogance,  aspire  to  an  equal  level  with  those 
who  wrote  by  inspiration.  But  when  man  is  brought  into  a  comparison 
with  God,  no  language  can  express  too  strongly  the  infinite  distance  be- 
tween the  parties.  The  Evangehsts  do  not  ask  the  praise  of  invention,  or 
judgment,  or  of  anything  else  which  would  imply  that  the  work  was  their 
own  production.  But  they  lay  claim  to  a  loftier  and  peculiar  distinction, 
that  they  faithfully  committed  to  writing  that  history  which  they  were 
honoured  to  receive  from  its  Divine  Author.  Holy  men  of  God  spake  as 
they  were  moved  by  the  Holy  Ghost,  (2  Peter  i.  21.) — Ed, 


128  COMMENTARY  ON  A 

derful  purpose  of  God,  that  he  caused  the  entrance  of  his 
Son  into  the  world  to  be  attended  by  deep  meanness,  and 
yet  bestowed  upon  him  illustrious  ornaments,  both  of  com- 
mendation and  of  other  outward  signs,  that  our  faith  might 
be  supplied  with  everything  necessary  to  prove  his  Divine 
Majesty. 

A  beautiful  instance  of  real  harmony,  amidst  apparent  con- 
tradiction, is  here  exhibited.  A  star  from  heaven  announces 
that  he  is  a  king,  to  whom  a  manger,  intended  for  cattle, 
serves  for  a  throne,  because  he  is  refused  admittance  among 
the  lowest  of  the  people.  His  majesty  shines  in  the  East, 
while  in  Judea  it  is  so  far  from  being  acknowledged,  that  it 
is  visited  by  many  marks  of  dishonour.  Why  is  this  ?  The 
heavenly  Father  chose  to  appoint  the  star  and  the  Magi  as 
our  guides,  to  lead  directly  to  his  Son  :  while  he  stripped 
him  of  all  earthly  splendour,  for  the  purpose  of  informing  us 
that  his  kingdom  is  spiritual.  This  history  conveys  profit- 
able instruction,  not  only  because  God  brought  the  Magi  to 
his  Son,  as  the  first-fruits  of  the  Gentiles,  but  also  because  he 
appointed  the  kingdom  of  his  Son  to  receive  their  commen- 
dation, and  that  of  the  star,  for  the  confirmation  of  our 
faith  ;  that  the  wicked  and  malignant  contempt  of  his 
nation  might  not  render  him  less  estimable  in  our  eyes. 

Magi  is  well  known  to  be  the  name  given  by  the  Persians 
and  Chaldees  to  astrologers  and  philosophers  :  and  hence  it 
may  readily  be  conjectured  that  those  men  came  from 
Persia.^  As  the  Evangelist  does  not  state  what  was  their 
number,  it  is  better  to  be  ignorant  of  it,  than  to  affirm  as 
certain  what  is  doubtful.  Papists  have  been  led  into  a 
childish  error,  of  supposing  that  they  were  three  in  number : 
because  Matthew  says,  that  they  brought  gold,  frankincense, 

»  "  Le  mot  Grec,  {(^nyoi,)  du  quel  use  TEvangeliste  est  celuy  d'ou  vient 
le  mot  de  Magicians  :  mais  les  Perses  et  Chaldeans  nomment  ainsi  leurs 
Astrologues  et  Philosophes  :  et  pourtant  nous  I'avons  traduit  par  ce  mot 
de  Sages.  Parquoy  il  y  a  grande  apparence  de  dire  qu'ils  etoyent  venus 
du  pays  des  Perses." — "  The  Greek  word,  (^«yo/,)  which  the  Evangelist 
employs,  is  that  from  which  the  word  Magicians  is  derived  :  but  the  Per- 
sians and  Chaldees  give  this  name  also  to  their  Astrologers  and  Philo- 
sophers :  and  therefore  we  have  translated  it  by  the  word  Sages,  or  Wise 
men.  Wherefore  there  is  great  probability  in  saying  that  they  had  come 
from  the  country  of  the  Persians/' 


HARMONY  OP  THE  EVANGELISTS.  129 

and  myrrh,  (verse  11.)  But  the  historian  does  not  say,  that 
each  of  them  separately  presented  his  own  gift.  He  rather 
says,  that  those  three  gifts  were  presented  by  them  in  com- 
mon. That  ancient  author,  whoever  he  may  be,  whose 
imperfect  Commentary  on  Matthew  bears  the  name  of 
Chrysostom,  and  is  reckoned  among  Chrysostom's  works, 
says  that  they  were  fourteen.  This  carries  as  Httle  proba- 
biHty  as  the  other.  It  may  have  come  from  a  tradition  of 
the  Fathers,  but  has  no  sohd  foundation. 

But  the  most  ridiculous  contrivance  of  the  Papists  on  this 
subject  is,  that  those  men  were  kings,  because  they  found  in 
another  passage  a  prediction,  that  the  kings  of  Tarshish,  and 
of  the  Islesy  and  of  Sheba,  would  offer  gifts  to  the  Lord,  (Ps. 
Ixxii.  10.)  Ingenious  workmen,  truly,  who,  in  order  to  pre- 
sent those  men  in  a  new  shape,  have  begun  with  turning  the 
world  from  one  side  to  another :  for  they  have  changed  the 
south  and  west  into  the  east!  Beyond  all  doubt,  they  have 
been  stupified  by  a  righteous  judgment  of  God,  that  all 
might  laugh  at  the  gross  ignorance  of  those  who  have  not 
scrupled  to  adulterate  and  "  change  the  truth  of  God  into 
a  He,"  (Kom  i.  25.) 

The^r5^  inquiry  here  is  :  Was  this  star  one  of  those  which 
the  Lord  created  in  the  beginning  (Gen.  i.  1,  16)  to  "  garnish 
the  heavens  ?"  (Job  xxvi.  13.)  Secondly j  Were  the  Magi 
led  by  their  acquaintance  with  astrology  to  conclude  that  it 
pointed  out  the  birth  of  Christ  ?  On  these  points,  there  is 
no  necessity  for  angry  disputation :  but  it  may  be  inferred 
from  the  words  of  Matthew,  that  it  was  not  a  natural,  but 
an  extraordinary  star.  It  was  not  agreeable  to  the  order  of 
nature,  that  it  should  disappear  for  a  certain  period,  and 
afterwards  should  suddenly  become  bright;  nor  that  it 
should  pursue  a  straight  course  towards  Bethlehem,  and  at 
length  remain  stationary  above  the  house  where  Christ  was. 
Not  one  of  these  things  belongs  to  natural  stars.  It  is  more 
probable  that  it  resembled^  a  comet,  and  was  seen,  not  in 

1  Calvin  says,  not  that  it  was  a  comet,  but  that  it  resembled  a  comet; 
and  it  is  probable  enough  that  the  meteor  assumed  that  aspect.  He 
refutes,  in  a  masterly  and  conclusive  manner,  the  supposition  that  it  was 
*'  a  natural  star,"  but,  with  modesty  and  good  sense,  avoids  shocking 

VOL.  I.  I 


130  COMMENTARY  ON  A 

the  heaven,  but  in  the  air.  Yet  there  is  no  impropriety  in 
Matthew,  who  uses  popular  language,  calling  it  incorrectly  a 
star. 

This  almost  decides  likewise  the  second  question:  for 
since  astrology  is  undoubtedly  confined  within  the  limits  of 
nature,  its  guidance  alone  could  not  have  conducted  the 
Magi  to  Christ ;  so  that  they  must  have  been  aided  by  a 
secret  revelation  of  the  Spirit.  I  do  not  go  so  far  as  to  say, 
that  they  derived  no  assistance  whatever  from  the  art :  but 
I  affirm,  that  this  would  have  been  of  no  practical  advantage, 
if  they  had  not  been  aided  by  a  new  and  extraordinary  reve- 
lation. 

2.  Where  is  he  who  has  been  horn  King '^  The  notion  of 
some  commentators,  that  he  is  said  to  have  been  born  King^ 
by  indirect  contrast  with  one  who  has  been  made  or  created 
a  king,  appears  to  me  too  trifling.  I  rather  suppose  the 
Magi  to  have  simply  meant,  that  this  king  had  been  recently 
born,  and  was  still  a  child,  by  way  of  distinguishing  him 
from  a  king  who  is  of  age,  and  who  holds  the  reins  of 
government :  for  they  immediately  add,  that  they  had  been 
drawn,  not  by  the  fame  of  his  exploits,  or  by  any  present 
exhibitions  of  his  greatness,  but  by  a  heavenly  presage  of  his 
future  reign.  But  if  the  sight  of  a  star  had  so  powerful  an 
effect  on  the  Magi,  woe  to  our  insensibility,  who,  now  that 
Christ  the  King  has  been  revealed  to  us,  are  so  cold  in  our 
inquiries  after  him ! 

And  have  come  that  we  may  worship  him.  The  reason  why 
the  star  had  been  exhibited  was,  to  draw  the  Magi  into 
Judea,  that  they  might  be  witnesses  and  heralds  of  the  new 

the  prejudices  of  his  age.  Of  astrology  he  speaks  more  doubtfully.  If 
lie  had  lent  the  countenance  of  his  name  to  that  pretended  science,  we 
ought  not  to  have  blamed  him  severely.  Long  after  he  had  left  the 
world,  men  of  powerful  minds,  and  of  extensive  attainments  in  science, 
found  it  no  easy  matter  to  disentangle  themselves  from  its  meshes,  and 
to  proclaim  their  freedom.  But  Calvin  needs  no  such  vindication.  He 
has  left  us  a  treatise,  Adversus  Astrologiam  Judiciariam,  "  Against  Judi- 
cial Astrology;"  which  Servetus,  as  much  his  inferior  in  philosophical 
views  as  in  sterling  worth,  brings  forward  as  one  of  his  charges.  Damna- 
tam  a  me  fuisse  Astrologiam  conqueritur,  says  Calvin.  "  It  is  made  a 
ground  of  complaint  against  me  that  I  have  condemned  astrology." — Ed, 


HARMONY  OF  THE  EVANGELISTS.  131 

King.*  So  far  as  respects  themselves,  they  had  not  come  to 
render  to  Christ  such  pious  worship,  as  is  due  to  the  Son  of 
God,  but  intended  to  salute  him,  according  to  the  Persian 
custom,^  as  a  very  eminent  King.  For  their  views,  with 
regard  to  him,  probably  went  no  farther,  than  that  his  power 
and  exalted  rank  would  be  so  extraordinary  as  to  impress 
aU  nations  with  just  admiration  and  reverence.  It  is  even 
possible,  that  they  wished  to  gain  his  favour  beforehand, 
that  he  might  treat  them  favourably  and  kindly,  if  he  should 
afterwards  happen  to  possess  dominion  in  the  east. 

3.  Herod  the  king  was  troubled,     Herod  was  not  unac- 
quainted with  the  predictions,  which  promised  to  the  Jews  a 
King,  who  would  restore  their  distressful  and  ruinous  affairs 
to  a  prosperous  condition.     He  had  lived  from  a  child  among 
that  nation,  and  was  thoroughly  acquainted  with  their  affairs. 
Besides,  the  report  was  spread  everywhere,  and  could  not  be 
unknown  to  the  neighbouring  nations.     Yet  he  is  troubled, 
as  if  the  matter  had  been  new  and  unheard  of;  because  he 
put  no  trust  in  God,  and  thought  it  idle  to  rely  on  the 
promises  of  a  Redeemer ;  and  particularly  because,  with  the 
foolish  confidence  incident  to  proud  men,  he  imagined  that 
the  kingdom  was   secure  to  himself  and  his  descendants. 
But  though,  in  the  intoxication  of  prosperity,  he  was  for- 
merly accustomed  to  view  the  prophecies  with  scorn,  the 
recollection  of  them  now  aroused  him  to  sudden  alarm.     For 
he  would  not  have  been  so  strongly  moved  by  the  simple 
tale  of  the  Magi,  if  he  had  not  remembered  the  predictions, 
which  he  had  formerly  looked  upon  as  harmless,^  and  of  no 
importance.     Thus,  when  the  Lord  has   permitted  unbe- 
lievers to  sleep,  he  suddenly  breaks  their  rest.* 


^  "  Que  1^  ils  fussent  comme  herauts  pour  porter  les  nouvelles  du 
nouveau  Roy." — "  That  there  they  might  be  as  heralds,  to  carry  the 
tidings  of  the  new  King." 

2  "  Persico  more ;" — "  selon  la  coustume  de  leur  pays  ;" — "  according 
to  the  custom  of  their  country." 

^  "  Lusoria ;"  alluding  to  the  phrase  used  by  Seneca  and  others,  luso- 
ria  fulmina^  "  harmless  thunderbolts." 

*  "  II  les  resveille  tout  soudain,  et  leur  fait  bien  sentir  leur  fohe." — 
"  He  awakes  them  all  on  a  sudden,  and  makes  them  deeply  feel  their  folly." 


132  COMMENTARY  ON  A 

And  all  Jerusalem  with  him.  This  may  be  explained  in 
two  ways.  Either  the  people  were  roused,  in  a  tumultuous 
manner,  by  the  novelty  of  the  occurrence,  though  the  glad 
tidings  of  a  king  who  had  been  born  to  them  were  cordially 
welcomed.  Or  the  people,  accustomed  to  distresses,  and 
rendered  callous  by  long  endurance,  dreaded  a  change  which 
might  introduce  still  greater  calamities.  For  they  were  so 
completely  worn  down,  and  almost  wasted,  by  continued 
wars,  that  their  wretched  and  cruel  bondage  appeared  to 
them  not  only  tolerable,  but  desirable,  provided  it  were  ac- 
companied by  peace.  This  shows  how  little  they  had  profited 
under  God's  chastisements  :  for  they  were  so  benumbed  and 
stupified,  that  the  promised  redemption  and  salvation  almost 
stank  ^  in  their  nostrils.  Matthew  intended,  I  have  no  doubt, 
to  express  their  ingratitude,  in  being  so  entirely  broken  by 
the  long  continuance  of  their  afflictions,  as  to  throw  away 
the  hope  and  desire  of  the  grace  which  had  been  promised 
to  them. 

4.  Having  assembled  the  priests.  Though  deep  silence  pre- 
vailed respecting  Christ  in  the  Hall  of  Herod,  yet,  as  soon 
as  the  Magi  have  thrown  out  the  mention  of  a  .King,  pre- 
dictions are  remembered,  which  formerly  lay  in  oblivion. 
Herod  instantly  conjectures,  that  the  King,  about  whom  the 
Alagi  inquire,  is  the  Messiah  whom  God  had  formerly  pro- 
mised, (Dan.  ix.  25.)  Here  again  it  appears,  that  Herod  is 
seriously  alarmed,  when  he  puts  such  earnest  inquiries ;  and 
no  wonder.  All  tyrants  are  cowards,  and  their  cruelty  pro- 
duces stronger  alarm  in  their  own  breasts  than  in  the  breasts 
of  others.  Herod  must  have  trembled  more  than  others, 
because  he  perceived  that  he  was  reigning  in  opposition  to 
God. 

This  new  investigation  shows,  that  the  contempt  of  Christ, 
before  the  arrival  of  the  Magi,  must  have  been  very  deep. 
At  a  later  period,  the  scribes  and  high  priests  laboured  with 
fiiry  to  corrupt  the  whole  of  the  Scripture,  that  they  might 
not  give  any  countenance  to  Christ.     But  on  the  present 

*  "Quodammodo  foeteret." 


HARMONY  OF  THE  EVANGELISTS.  133 

occasion  they  reply  honestly  out  of  the  Scripture,  and  for 
this  reason,  that  Christ  and  his  Gospel  have  not  yet  given 
them  uneasiness.  And  so  all  ungodly  persons  find  no  diffi- 
culty in  giving  their  assent  to  God  on  general  principles ; 
but  when  the  truth  of  God  begins  to  press  them  more 
closely,  they  throw  out  the  venom  of  their  rebellion. 

We  have  a  striking  instance  of  this,  in  our  own  day,  among 
the  Papists.  They  freely  own,  that  he  is  the  only-begotten 
Son  of  God,  clothed  with  our  flesh,  and  acknowledge  the  one 
person  of  God-man,  as  subsisting  in  the  two  natures.  But 
when  we  come  to  the  power  and  office  of  Christ,  a  contest 
immediately  breaks  out ;  because  they  will  not  consent  to 
take  a  lower  rank,  and  much  less  to  be  reduced  to  nothing. 
In  a  word,  so  long  as  wicked  men  think  that  it  is  taking 
nothing  from  themselves,  they  will  yield  to  God  and  to 
Scripture  some  degree  of  reverence.  But  when  Christ 
comes  into  close  conflict  with  ambition,  covetousness,  pride, 
misplaced  confidence,  hypocrisy,  and  deceit,  they  immediately 
forget  all  modesty,  and  break  out  into  rage.  Let  us  there- 
fore learn,  that  the  chief  cause  of  blindness  in  the  enemies  of 
truth  is  to  be  found  in  their  wicked  affections,  which  change 
light  into  darkness. 

6.  And  thou,  Bethlehem.  The  scribes  quoted  faithfully,  no 
doubt,  the  words  of  the  passage  in  their  own  language,  as  it 
is  found  in  the  prophet.  But  Matthew  reckoned  it  enough 
to  point  out  the  passage  ;  and,  as  he  wrote  in  Greek,  he  fol- 
lowed the  ordinary  reading.  This  passage,  and  others  of 
the  same  kind,  readily  suggest  the  inference,  that  Matthew 
did  not  compose  his  Gospel  in  the  Hebrew  language.  It 
ought  always  to  be  observed  that,  whenever  any  proof  from 
Scripture  is  quoted  by  the  apostles,  though  they  do  not 
translate  word  for  word,  and  sometimes  depart  widely  from 
the  language,  yet  it  is  applied  correctly  and  appropriately  to 
their  subject.  Let  the  reader  always  consider  the  purpose 
for  which  passages  of  Scripture  are  brought  forward  by  the 
Evangehsts,  so  as  not  to  stick  too  closely  to  the  particular 
words,  but  to  be  satisfied  with  this,  that  the  Evangelists 
never  torture  Scripture  into  a  different  meaning,  but  apply 


134  COMMENTARY  ON  A 

it  correctly  in  its  native  meaning.  But  while  it  was  their 
intention  to  supply  with  milk  children  and  "  novices  "  (1  Tim. 
iii.  6)  in  faith,  who  were  not  yet  able  to  endure  "  strong 
meat/'  (Heb.  v.  12,)  there  is  nothing  to  prevent  the  children 
of  God  from  making  careful  and  diligent  inquiry  into  the 
meaning  of  Scripture,  and  thus  being  led  to  the  fountain  by 
the  taste  which  the  apostles  afford. 

Let  us  now  return  to  the  prediction.  Thus  it  stands 
literally  in  the  Prophet :  "  And  thou,  Bethlehem  Ephratah, 
though  thou  be  little  among  the  thousands  of  Judah,  yet 
out  of  thee  shall  he  come  forth  to  me,  who  is  Ruler  in 
Israel,"  (Micah  v.  2.)  For  E-phratah  Matthew  has  put 
Judahy  but  the  meaning  is  the  same ;  for  Micah  only  in- 
tended, by  this  mark,  to  distinguish  the  Bethlehem  of  which 
he  speaks,  from  another  Bethlehem,  which  was  in  the  tribe 
of  Zebulun.  There  is  greater  difficulty  in  what  follows  : 
for  the  Prophet  says,  that  Bethlehem  is  little^  when  reckoned 
among  the  governments  of  Judah ;  while  Matthew,  on  the 
contrary,  speaks  highly  of  its  rank  as  one  of  the  most  dis- 
tinguished :  thou  art  by  no  means  the  least  among  the  princes 
of  Judah,  This  reason  has  induced  some  commentators  to 
read  the  passage  in  the  prophet  as  a  question.  Art  thou  little 
among  the  thousands  of  Judah  ?  But  1  rather  agree  with 
those  who  think  that  Matthew  intended,  by  this  change  of 
the  language,  to  magnify  the  grace  of  God  in  making  an 
inconsiderable  and  unknown  town  the  birth-place  of  the 
highest  King.  Although  Bethlehem  received  this  distin- 
guished honour,  it  was  of  no  advantage  to  its  inhabitants,, 
but  brought  upon  them  a  heavier  destruction  :  for  there  an 
unworthy  reception  was  given  to  the  Redeemer.  For  he  is 
to  be  Ruler  J  Matthew  has  put  he  shall  feed^  Q7rotfj.avi7.)  But 
he  has  expressed  both,  when  he  says,  that  Christ  is  the 
leader,  {vjyovf/.svog,)  and  that  to  him  is  committed  the  office  of 
feeding  his  people. 


HARMONY  OF  THE  EVANGELISTS,  135 


Matthew. 

II.  7.  Then  Herod,  Laving  secretly  called  the  Ma^,  inquired  at  them 
carefully  at  what  time  the  star  had  appeared.  8,  And  having  ordered 
them  to  go  to  Bethlehem,  he  said,  Go,  inquire  concerning  the  young 
child ;  and,  when  ye  have  found  him,  bring  me  back  information,  that  I 
also  may  come  and  worship  him.  9.  But  they,  having  heard  the  King, 
departed  ;  and,  lo,  the  star  which  they  had  seen  in  the  East  went  before 
them,  till,  having  advanced,  it  stood  above  the  place  in  wliich  the  child 
was.  10.  And,  when  they  had  seen  the  star,  they  rejoiced  exceedingly 
with  great  joy.  11.  And,  entering  the  house,  they  found  the  young  child 
with  Mary  his  mother,  and,  falling  down,  they  worshipped  him  :  and,  hav- 
ing opened  their  treasures,  they  presented  to  him  gifts,  gold,  frankincense, 
and  myrrh.  12.  And,  warned  by  a  heavenly  intimation  through  a  dream, 
that  they  should  not  return  to  Herod,  they  departed^  by  another  way,  into 
their  own  country. 

7.  Then  Herod,  having  secretly  called  the  Magi,  The 
tyrant  did  not  dare  to  avow  his  fear  and  uneasiness,  lest  he 
might  give  fresh  courage  to  a  people,  by  whom  he  knew 
that  he  was  hated.  In  public,  therefore,  he  pretends  that 
this  matter  does  not  concern  him,  but  inquires  secretly,  in 
order  to  meet  immediate  danger.  Though  a  bad  conscience 
made  him  timid,  there  can  be  no  doubt  that  God  struck 
his  mind  with  an  unusual  fear,  which  for  a  time  made  him 
incapable  of  reflection,  and  almost  deprived  him  of  the  use 
of  reason.  For  nothing  was  more  easy  than  to  send  one 
of  his  courtiers  as  an  escort,  under  the  pretence  of  courtesy, 
who  would  investigate  the  whole  matter,  and  immediately  re- 
turn. Herod  certainly  was  a  man  of  no  ordinary  address,  and 
of  great  courage.  It  is  the  more  surprising  that,  in  a  case 
of  extremity,  and  when  the  remedy  is  at  hand,  he  remains 
in  a  state  of  amazement,  and  almost  dead.  Let  us  learn, 
that  a  miracle  was  effected,  in  rescuing  the  Son  of  God 
from  the  jaws  of  the  lion.  Not  less  at  the  present  day  does 
God  infatuate  his  enemies,  so  that  a  thousand  schemes  of 
injuring  and  ruining  his  Church  do  not  occur  to  their  minds, 
and  even  the  opportunities  which  are  at  hand  are  not  em- 
braced. The  trick  which  Herod  practised  on  the  Magi,  by 
pretending  that  he  also  would  come  for  the  purpose  of  wor- 
shipping Christ,  was  avoided  by  the  Lord,  as  we  shall  see, 
in  another  way.  But  as  Herod's  dread  of  arousing  the 
people  against  him  deprived  him  of  the  use  of  his  reason, 


136  COMMENTARY  ON  A 

SO  again  he  is  driven  by  such  madness,  that  he  does  not 
hesitate  or  shudder  at  the  thought  of  provoking  God.  For 
he  knew  that,  if  a  King  were  born,  it  was  ordained  by  God, 
that  he  should  raise  up  the  throne  "  of  David,  which  was 
fallen,"  (Amos  ix.  11.)  He  does  not  therefore  attack  men, 
but  furiously  dares  to  fight  with  God.  Two  things  claim 
our  attention.  He  was  seized  with  a  spirit  of  giddiness,  to 
attack  God ;  and,  on  the  other  hand,  his  manner  of  acting 
was  childish  :  for  his  design  was  frustrated,  so  that  he  was 
like  a  "  bhnd  man  groping  in  darkness."^ 

9.  But  they,  having  heard  the  King,  departed.  It  is  truly 
an  instance  of  base  sluggishness,  that  not  one  of  the  Jews 
oflfers  himself  as  an  escort  to  those  foreigners,  to  go  and  see 
the  King  who  had  been  promised  to  their  own  nation.  The 
scribes  show  them  the  way,  and  point  out  the  place  where 
he  was  born  ;  but  they  allow  them  to  depart  alone  ;  not  one 
moves  a  step.  They  were  afraid,  perhaps,  of  Herod's  cruelty: 
but  it  displayed  wicked  ingratitude  that,  for  the  sake  of  the 
salvation  which  had  been  offered  to  them,  they  were  un- 
willing to  undergo  any  risk,  and  cared  less  about  the  grace 
of  God  than  about  the  frown  of  a  tyrant.  The  whole  nation, 
I  have  lately  showed,  was  so  degenerate,  that  they  chose 
rather  to  be  oppressed  with  the  yoke  of  tyranny,  than  to 
submit  to  any  inconvenience  arising  from  a  change.  If  God 
had  not  fortified  the  minds  of  the  Magi  by  his  Spirit,  they 
might  have  been  discouraged  by  this  state  of  things.  But 
the  ardour  of  their  zeal  is  unabated ;  they  set  out  without  a 

^  Like  many  otliers  of  his  scriptural  allusions,  this  is  not  marked  by  our 
Author.  It  approaches  very  nearly  to  the  language  of  one  of  the  curses 
pronounced  by  Moses  on  the  people  of  Israel,  "If  they  should  not 
hearken  unto  the  voice  of  the  Lord  then-  God  ;" — "  thou  shalt  grope  at 
noon-day  as  the  blind  gropeth  in  darkness^''''  (Deut.  xxviii.  15,  29.)  But 
it  is  more  likely  that  he  had  in  his  eye  a  passage  from  the  book  of  Job. 
In  the  opening  description  of  "  the  devices  of  the  crafty,"  Herod^  who  is 
pronounced  by  Calvin  to  have  been  "  a  man  of  no  ordinary  address," 
and  another  Herod^  whom  our  Lord  designates  that  fox^  (Luke  xiii.  32,) 
are  so  exactly  dehneated,  that  it  might  almost  be  imagined  they  had  sat 
for  the  picture.  "  He  disappointeth  the  devices  of  the  crafty,  so  that 
their  hands  cannot  perform  then-  enterprise.  He  taketh  the  wise  in  their 
own  craftiness  ;  and  the  counsel  of  the  froward  is  carried  headlong. 
They  meet  with  darkness  in  the  day-time,  and  grope  in  the  noon-day  as  in 
the  night,''  (Job  v.  12-U.)—Ed. 


HARMONY  OF  THE  EVANGELISTS.  137 

guide.  And  yet  the  means  of  confirming  their  faith  are  not 
wanting  ;  for  they  hear  that  the  King,  who  had  been  pointed 
out  to  them  by  a  star,  was  long  ago  described,  in  glowing 
language,  by  divine  predictions.  It  would  seem  that  the 
star,  which  hitherto  guided  them  in  the  way,  had  lately  dis- 
appeared. The  reason  may  easily  be  conjectured.  It  was, 
that  they  might  make  inquiry  in  Jerusalem  about  the  new 
King,  and  might  thus  take  away  all  excuse  from  the  Jews, 
who,  after  having  been  instructed  about  the  Redeemer  who 
was  sent  to  them,  knowingly  and  willingly  despise  him. 

11.  They  found  the  young  child.  So  revolting  a  sight 
might  naturally  have  created  an  additional  prejudice ;  for 
Christ  was  so  far  from  having  aught  of  royalty  surrounding 
him,  that  he  was  in  a  meaner  and  more  despised  condition 
than  any  peasant  child.  But  they  are  convinced  that  he  is 
divinely  appointed  to  be  a  King.  This  thought  alone,  deeply 
rooted  in  their  minds,  procures  their  reverence.  They  con- 
template in  the  purpose  of  God  his  exalted  rank,  which  is  still 
concealed  from  outward  view.^  Holding  it  for  certain,  that 
he  will  one  day  be  different  from  what  he  now  appears,  they 
are  not  at  all  ashamed  to  render  to  him  the  honours  of 
royalty. 

Their  presents  show  whence  they  came  :  for  there  can  be 
no  doubt  that  they  brought  them  as  the  choicest  productions 
of  their  country.  We  are  not  to  understand,  that  each  of 
them  presented  his  own  offering,  but  that  the  three  offerings, 
which  are  mentioned  by  Matthew,  were  presented  by  all 
of  them  in  common.  Almost  all  the  commentators  indulge 
in  speculations  about  those  gifts,  as  denoting  the  kingdom, 
priesthood,  and  burial  of  Christ.  They  make  gold  the 
symbol  of  his  Yva^^Qiva^— frankincense^  of  his  priesthood, — 
and  myrrh,  of  his  burial.  I  see  no  solid  ground  for  such  an 
opinion.  It  was  customary,  we  know,  among  the  Persians, 
when  they  offered  homage  to  their  kings,  to  bring  a  present 

^  "  Car  ils  considerent  et  contemplent  au  conseil  de  Dieu  sa  dignlte  et 
magnificence  royale,  laquelle  n'apparoissoit  point  encores;" — "for  they 
consider  and  contemplate  in  the  purpose  of  God  his  royal  dignity  and, 
splendour,  which  did  not  yet  appear." 


138  COMMENTARY  ON  A 

in  their  hands.  The  Magi  select  those  three  for  the  produce 
of  which  Eastern  countries  are  celebrated ;  just  as  Jacob 
sent  into  Egypt  the  choicest  and  most  esteemed  productions 
of  the  soil.  "  Take  of  the  best  fruits  in  the  land  in  your 
vessels,  and  carry  down  the  man  a  present,  a  little  balm, 
and  a  little  honey,  spices  and  myrrh,  nuts  and  almonds," 
(Gen.  xliiL  11.)  Again,  in  rendering  homage,  according  to 
the  custom  of  Persia,  to  him  whom  they  still  regarded  as  an 
eartlily  King,  they  offered  the  productions  of  the  soil.  Our 
duty  is,  to  adore  him  in  a  spiritual  manner:  for  the  lawful 
and  reasonable  worship  which  he  demands  is,  that  we  con- 
secrate first  ourselves,  and  then  aU  that  we  have,  to  his 
service. 

Luke, 

n.  22.  And  after  that  the  days  of  their  ^  purification  were  flilfilled  ac- 
cording to  the  law  of  Moses,  they  brought  him  to  Jerusalem,  that  they 
might  present  him  to  the  Lord,  23.  As  it  is  written  in  the  Law  of  the 
Lord,  Every  male  opening  the  womb  shall  be  called  holy  to  the  Lord ; 
24.  And  that  they  might  offer  a  sacrifice,  according  to  what  is  said  in  the 
Law  of  the  Lord,  a  pair  of  tm-tle-doves,  or  two  young  pigeons.  25.  And, 
lo,  there  was  a  man  in  Jerusalem,  whose  name  was  Simeon,  and  that  man 
was  just  and  devout,^  waiting  for  the  consolation  of  Israel,  and  the  Holy 
Spirit  was  upon  him.  26.  And  he  had  received  a  revelation^  from  the 
Holy  Spirit,  that  he  would  not  see  death  before  he  saw  the  Lord's  Christ, 
27.  And  he  came  by  the  Spirit  into  the  temple."*  And  when  the  parents 
brought  the  young  child  Jesus,  that  they  might  do  according  to  the  cus- 
tom of  the  Law  for  him,  28.  He  also  took  him  into  his  arms  :  and  blessed 
God,  and  said,  29.  Thou  now  sendest  thy  servant  away,  O  Lord,  accord- 
ing to  thy  word,  in  peace,  30.  For  my  eyes  have  seen  thy  salvation, 
31.  Which  thou  hast  prepared  before  the  face  of  all  nations  :  32.  A  light 
for  the  enlightening  of  the  Gentiles,  and  the  glory  of  thy  people  Israel. 

22.  And  after  that  the  days  were  fulfilled.  On  the  fortieth 
day  after  the  birth,  (Lev.  xii.  2,  4,)  the  rite  of  purification 
was  necessary  to  be  performed.  But  Mary  and  Joseph 
come  to  Jerusalem  for  another  reason,  to  present  Christ  to 
the  Lord,  because  he  was  the  first-born.     Let  us  now  speak 

1  "  Les  jours  de  la  purification  d'iceux,  om,  dHcelle,  assavoir  de  Marie,^^ 
(Lev.  xii.  6.) — "  The  days  of  the  purification  of  them,  or^  of  her,  namely 
of  Mary,''''  (Lev.  xii.  6.) 

2  "  Craignant  Dieu  ;"— "  fearing  God." 

3  " Lequel  avoit  este  adverti  divinement  par  le  Sainct  Esprit ;" — "who 
had  been  divinely  warned  by  the  Holy  Spirit." 

*  "  Icelui  estant  meu  par  le  Sainct  Esprit,  vint  au  Temple." — "  He, 
being  moved  by  the  Holy  Ghost,  came  to  the  Temple." 


HARMONY  OF  THE  EVANGELISTS.  139 

first  of  the  purification.  Luke  makes  it  apply  both  to  Mary 
and  to  Christ :  for  the  pronoun  aurwv,  of  them,  can  have  no 
reference  whatever  to  Joseph.  But  it  ought  not  to  appear 
strange,  that  Christ,  who  was  to  be  "  made  a  curse  for  us  on 
the  cross,"  (Gal.  iii.  13,)  should,  for  our  benefit,  take  upon 
him  our  uncleanness  with  respect  to  legal  guilt,  though  he 
was  "  without  blemish  and  without  spot,"  (1  Pet.  i.  19.)  It 
ought  not,  I  say,  to  appear  strange,  if  the  fountain  of  purity, 
in  order  to  wash  away  our  stains,  chose  to  be  reckoned 
unclean.^  It  is  a  mistake  to  imagine  that  this  law  of  purifica- 
tion was  merely  political,  and  that  the  woman  was  unclean  in 
presence  of  her  husband,  not  in  presence  of  God.  On  the 
contrary,  it  placed  before  the  eyes  of  the  Jews  both  the 
corruption  of  their  nature,  and  the  remedy  of  divine  grace. 

This  law  is  of  itself  abundantly  suflScient  to  prove  original 
sin,  while  it  contains  a  striking  proof  of  the  grace  of  God. 
For  there  could  not  be  a  clearer  demonstration  of  the  curse 
pronounced  on  mankind  than  when  the  Lord  declared,  that 
the  child  comes  from  its  mother  unclean  and  polluted,  and 
that  the  mother  herself  is  consequently  defiled  by  child- 
bearing.  Certainly,  if  man  were  not  born  a  sinner,  if  he 
were  not  by  nature  a  child  of  wrath,  (Eph.  ii.  3,)  if  some 
taint  of  sin  did  not  dwell  in  him,  he  would  have  no  need  of 
pm-ification.  Hence  it  follows,  that  all  are  corrupted  in 
Adam ;  for  the  mouth  of  the  Lord  charges  all  with  pollution. 

It  is  in  perfect  consistency  with  this,  that  the  Jews  are 
spoken  of,  in  other  passages,  as  "  holy  branches  of  a  holy 
root,"  (Rom.  xi.  16  :)  for  this  benefit  did  not  properly  belong 
to  their  own  persons.  They  had  been  set  apart,  by  the  pri- 
vilege of  adoption,  as  an  elect  people ;  but  the  corruption, 
which  they  had  by  inheritance  from  Adam,  was  first  in  the 
order  of  time.^  We  must,  therefore,  distinguish  between 
the  first  nature,  and  that  special  kindness  through  a  cove- 

'  "  Si  celuy  qui  est  la  fontaine  de  toute  purete,  a  voulu  estre  tenu  pour 
immonde  et  souille,  afin  de  laver  toutes  nos  ordures." — "  If  he,  who  is  the 
fountain  of  all  purity,  determined  to  be  reckoned  unclean  and  defiled  in 
order  to  wash  away  our  pollutions." 

2  "  La  corruption  hereditaire  procedante  d'Adam  precedoit  un  tel  bien, 
et  estoit  plus  ancienne." — "The  hereditary  corruption  proceeding  from 
Adam  preceded  such  a  benefit,  and  was  more  ancient." 


140  COMMENTARY  ON  A 

nant,  by  which  God  delivers  his  own  people  from  the  curse 
which  had  been  pronounced  on  all.  And  the  design  of  legal 
purification  was  to  inform  the  Jews,  that  the  pollutions, 
which  they  brought  with  them  into  the  world  at  their  birth, 
are  washed  away  by  the  grace  of  God. 

Hence  too  we  ought  to  learn,  how  dreadful  is  the  con- 
tagion of  sin,  which  defiles,  in  some  measure,  the  lawful  order 
of  nature.  I  do  own  that  child-bearing  is  not  unclean,  and 
that  what  would  otherwise  be  lust  changes  its  character, 
through  the  sacredness  of  the  marriage  relation.  But  still 
the  fountain  of  sin  is  so  deep  and  abundant,  that  its  constant 
overflowings  stain  what  would  otherwise  be  pure. 

23.  As  it  is  written  in  the  Law.  This  was  another  exercise 
of  piety  which  was  discharged  by  Joseph  and  Mary.  The 
Lord  commanded,  that  all  the  males  should  be  dedicated  to 
him,  in  remembrance  of  their  deliverance;  because,  when 
the  angel  slew  all  the  first-born  of  Egypt,  (Exod.  xii.  29,) 
he  had  spared  the  first-born  of  Israel.  "  On  the  day  that  I 
smote  all  the  first-born  in  the  land  of  Egypt,  I  hallowed 
unto  me  all  the  first-born  in  Israel,  both  man  and  beast : 
mine  shall  they  be :  I  am  the  Lord,"  (Num.  iii.  13.)  They 
were  afterwards  permitted  to  redeem  their  first-bom  at  a 
certain  price.  Such  was  the  ancient  ceremony  :  and,  as  the 
Lord  is  the  common  Redeemer  of  all,^  he  has  a  right  to 
claim  us  as  his  own,  from  the  least  to  the  greatest.  Nor  is 
it  without  a  good  reason,  that  Luke  so  frequently  repeats 
the  statement,  that  Joseph  and  Mary  did  what  was  written 
in  the  law  of  the  Lord.  For  these  words  teach  us,  that  we 
must  not,  at  our  own  suggestion,  attempt  any  thing  in  the 
worship  of  God,  but  must  obediently  follow  what  he  requires 
in  his  Word. 

24.  And  that  they  might  offer  a  sacrifice.  This  sacrifice 
belonged  to  the  ceremony  of  purification ;  lest  any  one  should 
suppose  that  it  was  offered  for  the  sake  of  redeeming  the 
first-born.     When  the  Evangelist  mentions  a  pair  of  turtle- 

'  "  Veu  que  le  Seigneur  est  Eedempteur  de  tout  le  monde  en  general ;" 
— "  since  the  Lord  is  Redeemer  of  all  the  world  at  large." 


HARMONY  OF  THE  EVANGELISTS.  141 

doves,  or  two  young  pigeons^  he  takes  for  granted  that  his 
readers  will  understand,  that  Joseph  and  Mary  were  in  such 
deep  poverty,  as  not  to  have  it  in  their  power  to  offer  a 
lamb.  For  this  exception  is  expressly  mentioned :  "  If  she 
be  not  able  to  bring  a  lamb,  then  she  shall  bring  two  turtles, 
or  two  young  pigeons,"  (Lev.  xii.  8.)  Is  it  objected,  that 
the  Magi  had  very  recently  supplied  them  with  a  sufficiency 
of  gold  to  make  the  purchase  ?  I  reply :  We  must  not 
imagine  that  they  had  such  abundance  of  gold  as  to  raise 
them  suddenly  from  poverty  to  wealth.  We  do  not  read, 
that  their  camels  were  laden  with  gold.  It  is  more  probable 
that  it  was  some  small  present,  which  they  had  brought 
solely  as  a  mark  of  respect.  The  law  did  not  rigorously 
enjoin,  that  the  poor  should  spend  their  substance  on  a 
sacrifice,  but  drew  a  line  of  distinction  between  them  and 
the  rich,  as  to  the  kind  of  sacrifices,  and  thus  relieved  them 
from  burdensome  expense.  There  would  be  no  impropriety 
in  saying,  that  Joseph  and  Mary  gave  as  much  as  their  cir- 
cumstances allowed,  though  they  reserved  a  little  money  to 
defray  the  expenses  of  their  journey  and  of  their  household. 

25.  Andy  loy  there  was  a  man  in  Jerusalem.  The  design  of 
this  narrative  is  to  inform  us  that,  though  nearly  the  whole 
nation  was  profane  and  irreligious,  and  despised  God,  yet 
that  a  few  worshippers  of  God  remained,  and  that  Christ 
was  known  to  such  persons  from  his  earliest  infancy.  These 
were  "  the  remnant"  of  whom  Paul  says,  that  they  were  pre- 
served "  according  to  the  election  of  grace,"  (Rom.  xi.  5.) 
Within  this  small  band  lay  the  Church  of  God ;  though  the 
priests  and  scribes,  with  as  much  pride  as  falsehood,  claimed 
for  themselves  the  title  of  the  Church.  The  Evangelist 
mentions  no  more  than  two,  who  recognised  Christ  at  Jeru- 
salem, when  he  was  brought  into  the  temple.  These  were 
Simeon  and  Anna.     We  must  speak  first  of  Simeon. 

As  to  his  condition  in  life  we  are  not  informed :  he  may 
have  been  a  person  of  humble  rank  and  of  no  reputation. 
Luke  bestows  on  him  the  commendation  of  being  just  and 
devout ;  and  adds,  that  he  had  the  gift  of  prophecy :  for  the 
Holy  Spirit  was  upon  him.  Devotion  and  Righteousness  related 


142  COMMENTARY  ON  A 

to  the  two  tables  of  the  law,  and  are  the  two  parts  of  which 
an  upright  life  consists.  It  was  a  proof  of  his  being  a  devout 
marly  that  he  waited  for  the  consolation  of  Israel :  for  no  true 
worship  of  God  can  exist  without  the  hope  of  salvation, 
which  depends  on  the  faith  of  his  promises,  and  particularly 
on  the  restoration  promised  through  Christ.  Now,  since 
an  expectation  of  this  sort  is  commended  in  Simeon  as  an 
uncommon  attainment,  we  may  conclude,  that  there  were 
few  in  that  age,  who  actually  cherished  in  their  hearts  the 
hope  of  redemption.  All  had  on  their  lips  the  name  of  the 
Messiah,  and  of  prosperity  under  the  reign  of  David :  but 
hardly  any  one  was  to  be  found,  who  patiently  endured  pre- 
sent afflictions,  relying  on  the  consolatory  assurance,  that 
the  redemption  of  the  Church  was  at  hand.  As  the  emi- 
nence of  Simeon's  piety  was  manifested  by  its  supporting  his 
mind  in  the  hope  of  the  promised  salvation,  so  those  who 
wish  to  prove  themselves  the  children  of  God,  will  breathe 
out  unceasing  prayers  for  the  promised  redemption.  For 
we  "  have  need  of  patience"  (Heb.  x.  36)  till  the  last  coming 
of  Christ. 

And  the  Holy  Spirit  was  upon  him.  The  Evangelist  does 
not  speak  of  "the  Spirit  of  adoption,"  (Rom.  viii.  15,) 
which  is  common  to  all  the  children  of  God,  though  not  in 
an  equal  degree,  but  of  the  peculiar  gift  of  prophecy.  This 
appears  more  clearly  from  the  next  verse  and  the  following 
one,  in  which  it  is  said,  that  he  received  a  revelation^  from  the 
Holy  Spirit,  and  that,  by  the  guidance  of  the  same  Spirit, 
he  came  into  the  temple.  Though  Simeon  had  no  distinction 
of  public  office,  he  was  adorned  with  eminent  gifts, — with 
piety,  with  a  blameless  life,  vdth  faith  and  prophecy.  Nor 
can  it  be  doubted,  that  this  divine  intimation,  which  he 
received  in  his  individual  and  private  capacity,  was  intended 
generally  for  the  confirmation  of  all  the  godly.  Jesus  is 
called  the  Lord's  Christ,  because  he  was  anointed^  by  the 

1  "Responsum;" — "revelation." 

2  It  is  scarcely  necessary  to  remind  the  reader,  tliat  tlie  simple  meaning 
of  the  Hebrew  word  Messiah^  and  of  the  Greek  word  Christ,  is  Anoi7ited  ; 
and  that  the  Lord's  Christ  means  the  Lorcfs  Anointed, — a  designation 
which,  as  has  been  abeady  remarked,  (p.  92,  note  2,)  was  familiarly  ap- 
plied to  David  and  hia  successors  on  the  throne  for  many  generations, 


HARMONY  OF  THE  EVANGELISTS.  143 

Father,  and,  at  the  same  time  that  he  received  the  Spirit, 
received  also  the  title,  of  King  and  Priest.  Simeon  is  said 
to  have  come  into  the  temple  hy  the  Spirit ;  that  is,  by  a 
secret  movement  and  undoubted  revelation,  that  he  might 
meet  Christ.^ 

29.  Thou  now  sendest  thy  servant  away.  From  this  song 
it  is  sufficiently  evident,  that  Simeon  looked  at  the  Son  of 
God  with  different  eyes  from  the  eyes  of  flesh.  For  the 
outward  beholding  of  Christ  could  have  produced  no  feeling 
but  contempt,  or,  at  least,  would  never  have  imparted  such 
satisfaction  to  the  mind  of  the  holy  man,  as  to  make  him 
joyful  and  desirous  to  die,  from  having  reached  the  summit 
of  his  wishes.  The  Spirit  of  God  enhghtened  his  eyes  by 
faith,  to  perceive,  under  a  mean  and  poor  dress,  the  glory 
of  the  Son  of  God.  He  says,  that  he  would  be  sent  away 
in  peace ;  which  means,  that  he  would  die  with  composure 
of  mind,  having  obtained  all  that  he  desired. 

But  here  a  question  arises.  If  he  chose  rather  to  depart 
from  life,  was  it  amidst  distress  of  mind  and  murmuring, 
as  is  usually  the  case  with  those  who  die  unwillingly,  that 
Simeon  was  hurried  away  ?  I  answer :  we  must  attend  to 
the  circumstance  which  is  added,  according  to  thy  word, 
God  had  promised  that  Simeon  would  behold  his  Son.  He 
had  good  reason  for  continuing  in  a  state  of  suspense,  and 
must  have  lived  in  some  anxiety,  till  he  obtained  his  expec- 
tation. This  ought  to  be  carefully  observed ;  for  there  are 
many  who  falsely  and  improperly  plead  the  example  of 
Simeon,  and  boast  that  they  would  willingly  die,  if  this  or 
the  other  thing  were  previously  granted  to  them ;  while 
they  allow  themselves  to  entertain  rash  wishes  at  their  own 
pleasure,  or  to  form  vain  expectations  without  the  authority 
of  the  Word  of  God.     If  Simeon  had  said  exactly,  "  Now 

(2  Sam.  xix.  21 ;  Lam,  iv,  20,)  but  was  afterwards  restricted  to  "  David's 
son,"  and  "  David's  Lord,"  (Matt,  xxii,  45,)  whom  Daniel  emphatically 
calls  the  Messiah^  the  Anointed^  (Dan.  ix,  25,  2&.) — Ed, 

I  "  C'est  a  dire,  par  nn  mouvement  secret  et  certaine  revelation  du 
Sainct  Esprit,  afin  de  s'y  rencontrer  a  I'heure  que  Christ  y  estoit." — 
"  That  is  to  say,  by  a  secret  movement  and  certain  revelation  of  the 
Spirit,  in  order  that  he  might  arrive  at  the  hour  when  Christ  was  there." 


144  COMMENTARY  ON  A 

I  shall  die  with  a  composed  and  easy  mind,  because  I  have 
seen  the  Son  of  God,"  this  expression  would  have  indicated 
the  weakness  of  his  faith ;  but,  as  he  had  the  word,  he  might 
have  refused  to  die  until  the  coming  of  Christ. 

30.  For  my  eyes  hai^e  seen.  This  mode  of  expression  is 
very  common  in  Scripture ;  but  Simeon  appears  to  denote 
expressly  the  bodily  appearance  of  Christ,  as  if  he  had  said, 
that  he  now  has  the  Son  of  God  present  in  the  flesh,  on 
whom  the  eyes  of  his  mind  had  been  previously  fixed.  By 
saving^  I  understand  the  matter  of  salvation :  for  in  Christ 
are  hid  all  the  parts  of  salvation  and  of  a  happy  life.  Now 
if  the  sight  of  Christ,  while  he  was  yet  a  child,  had  so 
powerful  an  effect  on  Simeon,  that  he  approached  death 
with  cheerfulness  and  composure ;  how  much  more  abundant 
materials  of  lasting  peace  are  now  furnished  to  us,  who  have 
the  opportunity  of  beholding  our  salvation  altogether  com- 
pleted in  Christ?  True,  Christ  no  longer  dwells  on  earth, 
n-or  do  we  carry  him  in  our  arms  :  but  his  divine  majesty 
shines  openly  and  brightly  in  the  gospel,  and  there  do  "  we 
aU,"  as  Paul  says,  "  behold  as  in  a  glass  the  glory  of  the 
Lord," — not  as  formerly  amidst  the  weakness  of  flesh,  but  in 
the  glorious  power  of  the  Spirit,  which  he  displayed  in  his 
miracles,  in  the  sacrifice  of  his  death,  and  in  his  resurrection. 
In  a  word,  his  absence  from  us  in  body  is  of  such  a  nature, 
that  we  are  permitted  to  behold  him  sitting  at  the  right  hand 
of  the  Father.  If  such  a  sight  does  not  bring  peace  to  our 
minds,  and  make  us  go  cheerfully  to  death,  we  are  highly 
ungrateful  to  God,  and  hold  the  honour,  which  he  has 
bestowed  upon  us,  in  little  estimation. 

31.  Which  thou  hast  prepared.     By  these  words  Simeon 

^  "Lk  ou  nous  avons  rendu  Ton  salut,  qui  voudroit  suivre  le  mot 
Orec  de  pres,  il  faudroit  dire,  Ton  Salutairey — "  Where  we  have  trans- 
lated Thy  Salvation,  were  we  to  follow  closely  the  Greek  word,  we  must 
say,  2%  Saving.''''- — It  is  evident  that  Calvin  viewed  aurvi^iov,  not  with 
most  of  our  lexicographers,  as  a  noun  of  the  same  import  with  acor^Qiec, 
salvation,  but  as  the  neuter  of  the  adjective  auTii^tog,  which  occurs  in  a 
memorable  phrase,  ^  %a^/?  rov  Qsov  oj  a&yrTiQtos,  (Titus  ii.  11,)  rendered 
in  the  English  version,  the  grace  of  God  that  bringeth  salvation. — Ed. 


HARMONY  OF  THE  EVANGELISTS.  145 

intimates,  that  Christ  had  been  divinely  appointed,  that  all 
nations  might  enjoy  his  grace  ;  and  that  he  would  shortly 
afterwards  be  placed  in  an  elevated  situation,  and  would 
draw  upon  him  the  eyes  of  all.  Under  this  term  he  includes 
all  the  predictions  which  relate"  to  the  spread  of  Christ's 
kingdom.  But  if  Simeon,  when  holding  a  little  child  in  his 
arms,  could  stretch  his  mind  to  the  utmost  boundaries  of  the 
world,  and  acknowledge  the  power  of  Christ  to  be  every- 
where present,  how  much  more  magnificent  ought  our  con- 
ceptions regarding  him  to  be,  now  that  he  has  been  set  up  as 
a  "  standard  to  the  people,"  (Isa.  xlix.  22,)  and  has  revealed 
himself  to  the  whole  world. 

32.  A  light  for  the  revelation  of  the  Gentiles.  Simeon  now 
points  out  the  purpose  for  which  Christ  was  to  be  exhibited 
by  the  Father  before  all  nations.  It  was  that  he  might 
enlighten  the  Gentiles^  who  had  been  formerly  in  darkness, 
and  might  be  the  glory  of  his  people  Israel,  There  is  pro- 
priety in  the  distinction  here  made  between  the  people  Israel 
and  the  Gentiles :  for  by  the  right  of  adoption  the  children 
of  Abraham  "  were  nigh"  (Eph.  ii.  17)  to  God,  while  the 
Gentiles,  with  whom  God  had  made  no  ^'  covenants  of  pro- 
mise," were  "strangers"  to  the  Church,  (Eph.  ii.  12.)  For 
this  reason,  Israel  is  called,  in  other  passages,  not  only  the 
son  of  God,  but  his  first-born,  ( Jer.  xxxi.  9 ;)  and  Paul 
informs  us,  that  "  Jesus  Christ  was  a  minister  of  the  circum- 
cision for  the  truth  of  God,  to  confirm  the  promises  made 
unto  the  fathers,"  (Kom.  xv.  8.)  The  preference  given  to 
Israel  above  the  Gentiles  is,  that  all  without  distinction  may 
obtain  salvation  in  Christ. 

A  light  for  revelation  ^  means  for  enlightening  the  Gentiles. 
Hence  we  infer,  that  men  are  by  nature  destitute  of  light, 
till  Christ,  "  the  Sun  of  Righteousness,"  (Mai.  iv.  2,)  shine 
upon    them.       With   regard    to   Israel,   though   God  had 

1  "Lumen  ad  revelationem." — "Lkou  nous  avons  tradmt,  Pour  Ves- 
claircissement^  le  mot  Grec  signifie  quelque  fois  Revelation :  mais  Simeon 
veut  dire  ici,  Pour  esclairer  ou  illuminer  les  Gentils." — "  Where  we  have 
translated,  For  the  enlightening,  the  Greek  word  (d'TroKxT^v^ig)  sometimes 
signifies  Revelation :  but  Simeon  means  here,  To  enlighten  or  illuminate 
the  Gentiles." 

VOL.  I.  K 


146  COMMENTARY  ON  A 

bestowed  upon  him  distinguislied  honour,  yet  all  his  glory 
rests  on  this  single  article,  that  a  Redeemer  had  been  pro- 
mised to  him. 

Luke. 

n.  33.  And  Ids  father  and  mother  were  wondering  about  those  things 
which  were  spoken  of  him.  34.  And  Simeon  blessed  them,  and  said  to 
Mary  his  mother,  Lo,  this  (child)  has  been  set  for  the  ruin,  and  for  the 
resurrection  of  many  in  Israel,  and  for  a  sign,  which  is  spoken  against. 
35.  But  also  a  sword  shall  pierce  thy  own  soul,  that  the  thoughts  of  many 
hearts  may  be  revealed.  36.  And  there  was  Anna,  a  prophetess,  daughter 
of  Phanuel,  of  the  tribe  of  Asher  :  she  had  advanced  to  a  great  age,  and 
had  lived  with  her  husband  seven  years  from  her  virginity.  37.  And  she 
was  a  widow  of  about  eighty-four  years,  who  departed  not  from  the 
temple,  worshipping  (God)  with  fastings  and  prayers  day  and  night. 

38.  And  she,  coming  ia  at  that  hour,  made  acknowledgments  also  to 
God,i  and  spake  of  him  to  all  who  looked  for  redemption  in  Jerusalem. 

39.  And  when  they  had  completed  all  things  according  to  the  Law  of  the 
Lord,  they  returned  to  Galilee,  to  their  own  city  Nazareth. 

33.  And  his  father  and  mother  were  wondering.  Luke  does 
not  say,  that  they  were  astonished  at  it  as  a  new  thing,  but 
that  they  contemplated  with  reverence,  and  embraced  with 
becoming  admiration,  this  prediction  of  the  Spirit  uttered  by 
the  lips  of  Simeon,  so  that  they  continued  to  make  progress 
in  the  knowledge  of  Christ.  We  learn  from  this  example 
that,  when  we  have  once  come  to  possess  a  right  faith,  we 
ought  to  collect,  on  every  hand,  whatever  may  aid  in  giving 
to  it  additional  strength.  That  man  has  made  great  pro- 
ficiency in  the  word  of  God,  who  does  not  fail  to  admire 
whatever  he  reads  or  hears  every  day,  that  contributes  to 
his  unceasing  progress  in  faith. 

34.  And  Simeon  blessed  them.  If  you  confine  this  to  Joseph 
and  Mary,  there  will  be  no  difficulty.  But,  as  Luke  appears 
to  include  Christ  at  the  same  time,  it  might  be  asked.  What 
right  had  Simeon  to  take  upon  him  the  office  of  blessing 
Christ  ?  "  Without  all  contradiction,"  says  Paul,  "  the  less  is 
blessed  of  the  greater,"  (Heb.  vii.  7.)  Besides,  it  has  the 
appearance  of  absurdity,  that  any  mortal  man  should  offer 
prayers  in  behalf  of  the  Son  of  God.     I  answer :  The  Apostle 

^  "  Louoit  aussi  le  Seigneur ;" — "  praised  also  the  Lord." 


HARMONY  or  THE  EVANGELISTS.  147 

does  not  speak  there  of  every  kind  of  blessing,  but  only  of 
the  priestly  blessing:  for,  in  other  respects,  it  is  highly 
proper  in  men  to  pray  for  each  other.  Now,  it  is  more  pro- 
bable that  Simeon  blessed  them,  as  a  private  man  and  as  one 
of  the  people,  than  that  he  did  so  in  a  public  character  :  for, 
as  we  have  already  said,  we  nowhere  read  that  he  was  a 
spriest.  But  there  would  be  no  absurdity  in  saying,  that  he 
prayed  for  the  prosperity  and  advancement  of  Christ's  king- 
dom :  for  in  the  book  of  Psalms  the  Spirit  prescribes  such  a 
evXoy/a, — a  blessing  of  this  nature  to  all  the  godly.  "  Blessed 
is  he  that  cometh  in  the  name  of  the  Lord ;  we  have  blessed 
you  in  the  name  of  the  Lord,"  (Ps.  cxviii.  26.) 

Lo,  this  has  been  set.  This  discourse  was,  no  doubt,  directly 
addressed  by  Simeon  to  Mary ;  but  it  has  a  general  reference 
to  all  the  godly.  The  holy  virgin  needed  this  admonition, 
that  she  might  not  (as  usually  happens)  be  lifted  up  by 
prosperous  beginnings,  so  as  to  be  less  prepared  for  enduring 
afflictive  events.  But  she  needed  it  on  another  account, 
that  she  might  not  expect  Christ  to  be  received  by  the  people 
with  universal  applause,  but  that  her  mind,  on  the  contrary, 
might  be  fortified  by  unshaken  courage  against  all  hostile 
attacks.  It  was  the  design,  at  the  same  time,  of  the  Spirit 
of  God,  to  lay  down  a  general  instruction  for  all  the  godly. 
When  they  see  the  world  opposing  Christ  with  wicked  obsti- 
nacy, they  must  be  prepared  to  meet  that  opposition,  and  to 
contend  against  it  undismayed.  The  unbelief  of  the  world 
is — we  know  it — a  great  and  serious  hinderance ;  but  it  must 
be  conquered,  if  we  wish  to  believe  in  Christ.  There  never 
was  a  state  of  human  society  so  happily  constituted,  that  the 
greater  part  followed  Christ.  Those  who  wiU  enlist  in  the 
cause  of  Christ  must  learn  this  as  one  of  their  earliest  lessons, 
and  must  "put  on"  this  "armour,"  (Eph.  vi.  11,)  that  they 
may  be  stedfast  in  believing  on  him. 

It  was  by  far  the  heaviest  temptation,  that  Christ  was  not 
acknowledged  by  his  own  countrymen,  and  was  even  igno- 
miniously  rejected  by  that  nation,  which  boasted  that  it  was 
the  Church  of  God ;  and,  particularly,  that  the  priests  and 
scribes,  who  held  in  their  hands  the  government  of  the 
Church,  were  his  most  determined  enemies.     For  who  would 


148  COMMENTARY  ON  A 

have  thought,  that  he  was  the  King  of  those,  who  not  only- 
rejected  him,  but  treated  him  with  such  contempt  and 
outrage  ? 

We  see,  then,  that  a  good  purpose  was  served  by  Simeon's 
prediction,  that  Christ  was  set  for  the  ruin  of  many  in  Israel, 
The  meaning  is,  that  he  was  divinely  appointed  to  cast  down 
and  destroy  many.  But  it  must  be  observed,  that  the  ruin 
of  unbelievers  results  from  their  striking  against  him.  This 
is  immediately  afterwards  expressed,  when  Simeon  says  that 
Christ  is  a  sign,  which  is  spoken  against.  Because  unbelievers 
are  rebels  against  Christ,  they  dash  themselves  against  him, 
and  hence  comes  their  ruin.  This  metaphor  is  taken  from  a 
mark  shot  at  by  archers,^  as  if  Simeon  had  said,  Hence  we 
perceive  the  malice  of  men,  and  even  the  depravity  of  the 
whole  human  race,  that  all,  as  if  they  had  made  a  conspiracy, 
rise  in  murmurs  and  rebellion  against  the  Son  of  God.  The 
world  would  not  display  such  harmony  in  opposing  the 
Gospel,  if  there  were  not  a  natural  enmity  between  the  Son 
of  God  and  those  men.  The  ambition  or  fury  of  the  enemies 
of  the  Gospel  carries  them  in  various  directions,  faction 
splits  them  into  various  sects,  and  a  wide  variety  of  super- 
stitions distinguishes  idolaters  from  each  other.  But  while 
they  thus  differ  among  themselves,  they  aU  agree  in  this,  to 
oppose  the  Son  of  God.  It  has  been  justly  observed,  that 
the  opposition  everywhere  made  to  Christ  is  too  plain  an 
evidence  of  human  depravity.  That  the  world  should  thus 
rise  against  its  Creator  is  a  monstrous  sight.  But  Scripture 
predicted  that  this  would  happen,  and  the  reason  is  very 
apparent,  that  men  who  have  once  been  alienated  from  God 
by  sin,  always  fly  from  him.  Instances  of  this  kind,  there- 
fore, ought  not  to  take  us  by  surprise  ;  but,  on  the  contrary, 
our  faith,  provided  with  this  armour,  ought  to  be  prepared  to 
fight  with  the  contradiction  of  the  world. 

As  God  has  now  gathered  an  Israel  to  himself  from  the 
whole  world,  and  there  is  no  longer  a  distinction  between 
the  Jew  and  the  Greek,  the  same  thing  must  now  happen 

^  "  Ceste  fa9on  de  parler  contlent  une  metaphore  prise  des  arbalestiers, 
ou  autres  qui  visent  au  blanc." — "  This  way  of  speaking  contains  a 
metaphor,  taken  from  archers,  or  others  who  aim  at  a  mark." 


HARMONY  OF  THE  EVANGELISTS.  149 

as,  we  learn,  happened  before.  Isaiah  had  said  of  his  own 
age,  "  The  Lord  will  be  for  a  stone  of  stumbling,  and  for  a 
rock  of  offence,  to  both  the  houses  of  Israel,"  (Isaiah  viii. 
14.)  From  that  time,  the  Jews  hardly  ever  ceased  to  dash 
themselves  against  God,  but  the  rudest  shock  was  against 
Christ.  The  same  madness  is  now  imitated  by  those  who 
call  themselves  Christians ;  and  even  those,  who  lay  haughty 
claims  to  the  first  rank  in  the  Church,  frequently  employ  all 
the  power  which  they  possess  in  oppressing  Christ.  But  let 
us  remember,  aU  that  they  gain  is,  to  be  at  length  crushed 
and  "  broken  in  pieces,"  (Isaiah  viii.  9.) 

Under  the  word  ruin  the  Spirit  denounces  the  punishment 
of  unbelievers,  and  thus  warns  us  to  keep  at  the  greatest 
possible  distance  from  them ;  lest,  by  associating  with  them, 
we  become  involved  in  the  same  destruction.  And  Christ 
is  not  the  less  worthy  of  esteem,  because,  when  he  appears, 
many  are  ruined :  for  the  "  savour"  of  the  Gospel  is  not  less 
"  sweet"  and  delightful  to  God,  (2  Cor.  ii.  15,  16,)  though  it 
is  destructive  to  the  ungodly  world.  Does  any  one  inquire, 
how  Christ  occasions  the  ruin  of  unbelievers,  who  without 
him  were  already  lost?  The  reply  is  easy.  Those  who 
voluntarily  deprive  themselves  of  the  salvation  which  God 
has  offered  to  them,  perish  twice.  Ruin  implies  the  double 
punishment  which  awaits  all  unbelievers,  after  that  they 
have  knowingly  and  wilfully  opposed  the  Son  of  God. 

And  for  the  resurrection.  This  consolation  is  presented  as 
a  contrast  with  the  former  clause,  to  make  it  less  painful  to 
our  feelings :  for,  if  nothing  else  were  added,  it  would  be 
melancholy  to  hear,  that  Christ  is  "  a  stone  of  stumbling," 
which  will  break  and  crush,  by  its  hardness,  a  great  part  of 
men.  Scripture  therefore  reminds  us  of  his  ofiice,  which  is 
entirely  different :  for  the  salvation  of  men,  which  is  founded 
on  it,  is  secure ;  as  Isaiah  also  says,  "  Sanctify  the  Lord  of 
hosts  himself;  and  let  him  be  your  fear,  and  let  him  be 
your  dread ;  and  he  shall  be  for  a  sanctuary,"  or  fortress  of 
defence,  (Isa.  viii.  13,  14.)  And  Peter  speaks  more  clearly ; 
"  To  whom  coming,  as  unto  a  living  stone,  disallowed  indeed 
of  men,  but  chosen  of  God  and  precious,  ye  also,  as  lively 
stones,  are  built  up  a  spiritual  house.     Wherefore  also  it  is 


1 50  COMMENTARY  ON  A 

contained  in  Scripture,  Behold,  I  lay  in  Zion  the  head-stone 
of  the  comer,  elect,  precious,  and  he  that  believeth  in  him 
shall  not  be  confounded.  Unto  you,  therefore,  which  believe, 
he  is  precious:  but  unto  them  who  are  disobedient,  the 
stone  which  the  builders  disallowed,  the  same  is  made  the 
head  of  the  corner,"  (1  Pet.  ii.  4-7 ;  Isa.  xxviii.  16.) 

That  we  may  not  be  terrified  by  the  designation  bestowed 
on  Christ,  "  a  stone  of  stumbling,"  let  it  be  instantly  recol- 
lected, on  the  other  hand,  that  he  is  likewise  called  the 
"  corner-stone,"  on  which  rests  the  salvation  of  all  the  godly.^ 
Let  it  be  also  taken  into  account,  that  the  former  is  acciden- 
tal, while  the  latter  is  properly  and  strictly  his  office.  Be- 
sides, it  deserves  our  notice,  that  Christ  is  not  only  called 
the  support,  but  the  resurrection  of  the  godly :  for  the  con- 
dition of  men  is  not  one  in  which  it  is  safe  for  them  to 
remain.  They  must  rise  from  deathj  before  they  begin  to 
live. 

35.  But  also  a  sword  shall  pierce  thy  own  soul.  This  warn- 
ing must  have  contributed  greatly  to  fortify  the  mind  of  the 
holy  virgin,  and  to  prevent  her  from  being  overwhelmed 
with  grief,  when  she  came  to  those  distressing  struggles, 
which  she  had  to  undergo.  Though  her  faith  w^as  agitated 
and  tormented  by  various  temptations,  yet  her  sorest  battle 
was  with  the  cross :  for  Christ  might  appear  to  be  utterly 
destroyed.  She  was  not  overwhelmed  with  grief;  but  it 
would  have  required  a  heart  of  stone  not  to  be  deeply 
wounded :  for  the  patience  of  the  saints  differs  widely  from 
stupidity. 

That  the  thoughts  of  many  hearts  may  he  revealed.  There 
are  some  who  connect  this  clause  with  a  part  of  the  former 
verse,  that  Christ  is  set  for  the  ruin  and  for  the  resurrection  of 
many  in  Israel ;  and  who  include  in  a  parenthesis  what  we 
have  just  now  explained  about  the  sword :  but  it  is  better,  I 
think,  to  refer  it  to  the  whole  passage.  The  particle  that, 
6Vw^  av,  in  this  passage,  does  not  strictly  denote  a  cause,  but 

*  "  La  maitresse  Pierre  du  coin,  sur  laquelle  est  fonde  le  salut  de  tous 
les  enfans  de  Dieu." — ^*'  The  head-stone  of  the  corner,  on  which  is 
founded  the  salvation  of  all  the  children  of  God." 


HAI13I0NY  OF  THE  EVANGELISTS.  151 

merely  a  consequence.  When  the  light  of  the  Gospel  arises, 
and  persecutions  immediately  spring  up,  there  is,  at  the  same 
time,  a  disclosure  of  affections  of  the  heart,  which  had  been 
hitherto  concealed:  for  the  lurking-places  of  human  dis- 
simulation are  so  deep,  that  they  easily  remain  hidden  till 
Christ  comes.^  But  Christ,  by  his  light,  discloses  every 
artifice,  and  unmasks  hypocrisy;  and  to  him  is  properly 
ascribed  the  office  of  laying  open  the  secrets  of  the  heart. 
But  when  the  cross  is  added  to  doctrine,  it  tries  the  hearts 
more  to  the  quick.  For  those  who  have  embraced  Christ 
by  outward  profession,  often  shrink  from  bearing  the  cross, 
and,  when  they  see  the  Church  exposed  to  numerous  calami- 
ties, easily  desert  their  post. 

36.  And  there  was  Anna,  a  prophetess.  Luke  mentions 
not  more  than  two  persons  who  received  Christ ;  and  this 
is  intended  to  teach  us,  that  whatever  belongs  to  God, 
however  small  it  may  be,  ought  to  be  preferred  by  us 
to  the  whole  world.  The  scribes  and  priests,  no  doubt, 
were  then  surrounded  by  great  splendour ;  but,  as  the 
Spirit  of  God,  whose  presence  was  not  at  all  enjoyed  by 
those  rulers,^  dwelt  in  Simeon  and  Anna,  those  two  persons 
are  entitled  to  greater  reverence  than  an  immense  multitude 
of  those  whose  pride  is  swelled  by  nothing  but  empty  titles. 
For  this  reason,  the  historian  mentions  Anna's  age,  gives 
her  the  designation  of  prophetess,  and,  thirdly,  bears  a  re- 
markable testimony  to  her  piety,  and  to  the  holiness  and 
chastity  of  her  life.  These  are  the  qualities  that  justly  give 
to  men  weight  and  estimation.  And  certainly  none  are  led 
astray  by  the  dazzling  and  empty  magnificence  of  outward 
show,  but  those  who  are  drawn,  by  the  vanity  of  their  own 
minds,  to  take  pleasure  in  being  deceived. 

She  had  lived  with  her  husband  seven  years  from  her  vir- 
ginity. This  is  intended  to  inform  us,  that  she  was  a  widow 
in  the  very  prime  of  life.     She  had  married  young,   and 

1  "  Extra  Christum  ;'' — "  jusqu'a  ce  que  Jesus  Christ  viene." 

2  The  word  rulers  (principes)  appears  to  be  here  used  sarcastically ; 
for  his  own  translation  is,  "  duquel  estoyent  du  tout  destituez  les  autres, 
combien  que  ce  fussent  les  gouverneurs  ;" — "  of  which  the  others  were 
entirely  destitute,  though  they  were  rulers." 


152  COMMENTARY  ON  A 

shortly  afterwards  lost  her  husband ;  and  the  circumstance 
of  her  not  entering  into  a  second  marriage  while  she  was  in 
the  vigour  of  her  bodily  frame,^  is  mentioned  with  the  view 
of  heightening  the  commendation  of  her  chastity.  What 
follows,  that  she  was  a  widcno  of  about  eighty-four  years^  may 
be  explained  in  two  ways.  Either  that  time  had  passed  in 
her  unmarried  state,^  or  it  was  the  whole  period  of  her  life. 
If  you  reckon  the  eighty-four  years  as  the  time  of  her  widow- 
hood, it  will  follow  that  she  was  more  than  a  hundred  years 
old :  but  I  leave  that  matter  doubtful.  The  Spirit  of  pro- 
phecy still  shone  in  a  very  few,  who  served  as  tokens  to  at- 
test the  doctrine  of  the  Law  and  the  Jewish  religion,  till 
the  coming  of  Christ.  In  a  state  of  society  so  dissolute, 
the  elect  of  God  needed  such  aids  to  prevent  them  from 
being  carried  away. 

37.  She  departed  not  from  the  temple.  This  is  a  hyperbo- 
lical expression ;  but  the  meaning  is  plain,  that  Anna  was 
almost  constantly  in  the  temple.  Luke  adds,  that  she  wor- 
shipped God  with  fastings  and  prayers  day  and  night.  Hence 
we  infer,  that  she  did  not  visit  the  temple  for  the  mere 
purpose  of  performing  the  outward  service,  but  that  she 
added  to  it  the  other  exercises  of  piety.  It  deserves  our 
attention,  that  the  same  rule  is  not  enjoined  on  all,  and  that 
all  ought  not  to  be  led  indiscriminately  to  copy  those 
performances,  which  are  here  commended  in  a  widow.  Each 
person  ought  to  make  a  judicious  inquiry,  what  belongs  to 
his  own  calling.  Silly  ambition  has  filled  the  world  with 
apes,  from  superstitious  persons  seizing,  with  more  "zeal" 
than  "  knowledge,"  (Rom.  x.  2,)  every  thing  that  they  hear 
praised  in  the  saints  :  as  if  the  distinction  of  rank  did  not 
render  a  selection  of  employments  necessary,  that  each  per- 
son may  answer  to  his  own  calling.  What  is  here  related 
of  Anna,  Paul  applies  in  a  particular  manner  to  widows, 
(1  Tim.  V.  5 ;)  so  that  married  people  act  a  foolish  part,  if 
they  regulate  their  life  by  an  unsuitable  model. 

*  "  Quum  adhuc  vegeto  esset  corpore." 

2  "II  y  avoit  tant  de  temps  que  son  mari  estoit  mort ;" — "  it  was  so 
long  since  her  husband  died." 


HARMONY  OF  THE  EVANGELISTS.  153 

But  there  still  remains  another  doubt.  Luke  appears  to 
make  fastings  a  part  of  divine  worship.  But  we  must  ob- 
serve, that  of  the  acts  which  relate  to  worship,  some  are 
simply  required,  and,  as  we  are  accustomed  to  say,  are  in 
themselves  necessary ;  while  others  are  accessory,  and  have 
no  other  design  than  to  aid  the  former  class.  Prayers  be- 
long strictly  to  the  worship  of  God.  Fasting  is  a  subordi- 
nate aid,  which  is  pleasing  to  God  no  farther  than  as  it  aids 
the  earnestness  and  fervency  of  prayer.  We  must  hold  by 
this  rule,  that  the  duties  of  men  are  to  be  judged  according 
as  they  are  directed  to  a  proper  and  lawful  end.  We  must 
hold,  also,  by  this  distinction,  that  prayers  are  a  direct  wor- 
ship of  God ;  while  fastings  are  a  part  of  worship  only  on 
account  of  their  consequences.  Nor  is  there  any  reason  to 
doubt,  that  the  holy  woman  employed  fastings  as  an  excite- 
ment to  bewail  those  calamities  of  the  Church  which  then 
existed. 

38.  Made  acknowledgment  also  to  God}  The  holy  melody, 
which  proceeded  from  the  lips  of  Simeon  and  Anna,  is  praised 
by  Luke,  in  order  that  believers  may  exhort  each  other  to 
sing  with  one  mouth  the  praises  of  God,  and  may  give 
mutual  replies.  When  he  says,  that  Anna  spake  of  him  to 
all  who  looked  for  redemption  in  Jerusalem,  he  again  points 
out  the  small  number  of  the  godly.  For  the  substance  of 
faith  lay  in  this  expectation ;  and  it  is  evident,  that  there  were 
few  who  actually  cherished  it  in  their  minds. 

39.  They  returned  to  Galilee.  The  departure  to  Egypt,  I 
readily  acknowledge,  came  between  those  events ;  and  the 
fact  mentioned  by  Luke,  that  they  dwelt  in  their  own  city 
Nazareth,  is  later,  in  point  of  time,  than  the  flight  into  Egypt, 
which  Matthew  relates,  (Matth.  ii.  14.)  But  if  there  was  no 
impropriety  in  one  Evangelist  leaving  out  what  is  related  by 
another,  there  was  nothing  to  prevent  Luke  from  overleaping 
the  period  which  he  did  not  intend  to  mention,  and  passing 
at  once  to  the  following  history.     I  am  very  far  from  agree- 

'  "  Louoit  aussi  le  Seigneur  ;" —  "  praised  also  the  Lord*" 


154  COMMENTARY  ON  A  \ 

J 
( 

ing  with  those  who  imagine  that  Joseph  and  Mary,  after  ■ 

having   finished   the   sacrifice    of  purification,   returned   to  ! 

Bethlehem,  to  live  there.     Those  persons  are  foolish  enough  : 

to  believe,  that  Joseph  had  a  settled  abode  in  a  place  where  ! 

he  was  so  little  known,  that  he  was  unable  to  find  a  tern-  '■ 

porary  lodging.     Nor  is  it  without  a  good  reason  that  Luke  i 

says,  with  respect  both  to  Joseph  and  Mary,  that  Nazareth 

was  their  own  city.     We  infer  from  it,  that  he  never  was  an  i 

inhabitant  of  Bethlehem,  though  it  was  the  place  of  his  ex-  i 

traction.^     As  to  the  order  of  time,  I  shall  presently  give  a  ; 

more  full  explanation.  ^ 

Matthew. 

II.  13.  And  when  they  had  dejparted,  lo,  the  angel  of  the  Lord  appeared  i 

in  dreams  to  Joseph,  sajdng,  Arise,  and  take  the  young  child  and  his  ^ 

mother,  and  flee  into  Egypt,  and  be  thou  there  until  I  have  told  thee  :  ) 

for  Herod  will  seek  the  young  child  to  destroy  him.     14.  And  he,  when  i 

awake,  took  the  young  child  and  his  mother  by  night,  and  withdrew  into  ; 

Egypt :  15.  And  was  there  until  the  d«ath  of  Herod  ;  that  it  might  be  ] 

fulfilled  which  was  spoken  by  the  Lord  through  the  prophet,  sajdng,  Out  i 

of  Egypt  have  I  called  my  Son.      16.  Then  Herod,  when  he  saw  that  he  | 

was  mocked  by  the  Magi,  was  exceedingly  enraged,  and  sent  to  slay^  aU  | 

the  children  that  were  in  Bethlehem,  and  all  its  iDoundaries,^  from  two  , 

years  old  and  under,  according  to  the  time  which  he  had  inquired  at  the  \ 

Magi.     17.  Then  was  fulfilled  what  had  been  spoken  by  Jeremiah  the  j 
Prophet,  when  he  says,  18.  A  voice  was  heard  in  Ramah,  lamentation, 

wailmg,  and  much  weeping  :  Rachel  bewailing  her  children,  and  refused  • 

to  receive  consolation,  because  they  are  not.  j 

1^.  And  when  they  had  departed.     How  many  days  elapsed  ] 

from  the  departure  of  the  Magi,  till  Joseph  was  ordered  to  | 
flee  into  Egypt,  is  not  known,  nor  is  it  of  much  importance 

to  inquire :  only  it  is  probable  that  the  Lord  spared  Mary,  ■ 

till  she  was  so  far  recovered  from  childbirth  as  to  be  able  to  \ 

perform  the  journey.     It  was  a  wonderful  purpose  of  God,  j 

that  he  chose  to  preserve  his  Son  by  flight.     The  mind  of  ! 

Joseph  must  have  been  harassed  by  dangerous  temptations,  i 

when  he  came  to  see  that  there  was  no  hope  but  in  flight :  j 

for  in  flight  there  was  no  appearance  of  divine  protection,  i 
Besides,  it  was  very  difficult  to  reconcile  the  statement,  that 

'  "  Combien  que  ce  fust  le  pays  de  ses  ancestres  ;" — "  though  it  was  i 
the  country  of  his  ancestors." 

2  "  Mittens  interfecit ;" — "  sending  slew."     ^  : 

'  '^  Et  en  toutes  les  marches  d'icelle ;" — "  and  in  all  the  marches  thereof."  ! 


HARMONY  OF  THE  EVANaELISTS.  155 

he  who  was  to  be  the  Saviour  of  all,  could  not  be  preserved 
without  the  exertion  of  a  mortal  man.  But,  in  preserving 
the  life  of  his  Son,  God  maintained  such  reserve,  as  to  give 
some  indications  of  his  heavenly  power,  and  yet  not  to  make 
it  so  manifest  as  to  prevent  it  from  being  concealed  under  the 
appearance  of  weakness :  for  the  full  time  of  glorifying 
Christ  openly  was  not  yet  come.  The  angel  predicts  an 
event  which  was  hidden,  and  unknown  to  men.  That  is  an 
evident  proof  of  divine  guidance.  But  the  angel  orders  him 
to  defend  the  life  of  the  child  by  flight  and  exile.  This  be- 
longs to  the  weakness  of  flesh,  to  which  Christ  was  sub- 
jected. 

We  are  here  taught,  that  God  has  more  than  one  way  of 
preserving  his  own  people.  Sometimes  he  makes  astonish- 
ing displays  of  his  power ;  while  at  other  times  he  employs 
dark  coverings  or  shadows,  from  which  feeble  rays  of  it 
escape.  This  wonderful  method  of  preserving  the  Son  of 
God  under  the  cross  teaches  us,  that  they  act  improperly 
who  prescribe  to  God  a  fixed  plan  of  action.  Let  us  permit 
him  to  advance  our  salvation  by  a  diversity  of  methods ;  and 
let  us  not  refuse  to  be  humbled,  that  he  may  more  abun- 
dantly display  his  glory.  Above  all,  let  us  never  avoid  the 
cross,  by  which  the  Son  of  God  himself  was  trained  from  his 
earliest  infancy.  This  flight  is  a  part  of  the  foolishness  of 
the  cross,  but  it  surpasses  all  the  wisdom  of  the  world.  That 
he  may  appear  at  his  own  time  as  the  Saviour  of  Judea,  he 
is  compelled  to  flee  from  it,  and  is  nourished  by  Egypt,  from 
which  nothing  but  what  was  destructive  to  the  Church  of 
God  had  ever  proceeded.  Who  would  not  have  regarded 
with  amazement  such  an  unexpected  work  of  God  ? 

Joseph  immediately  complies  with  the  injunction  of  the 
Angel.  This  is  another  proof  of  the  certainty  of  the  dream  : 
for  such  promptitude  of  obedience  plainly  shows,  that  he  had 
no  doubt  whatever,  that  it  was  God  who  had  enjoined  him 
to  take  flight.  This  eager  haste  may  wear  somewhat  of  the 
aspect  of  distrust :  for  the  flight  hy  night  had  some  appear- 
ance of  alarm.  But  it  is  not  difficult  to  frame  an  excuse. 
He  saw  that  God  had  appointed  a  method  of  safety  which 
was  low  and  mean  :  and  he  concludes  that  he  is  at  liberty  to 


156  COMMENTARY  ON  A 

take  flight  in  such  a  state  of  alarm  as  is  commonly  produced 
by  extreme  danger.  Our  fear  ought  always  to  be  regulated 
by  the  divine  intimations.  If  it  agrees  with  them,  it  will  not 
be  opposed  to  faith. 

Be  thou  there  until  I  have  told  thee.  By  these  words  the 
Angel  declares,  that  the  life  of  the  child  will,  even  in  future, 
be  the  object  of  the  divine  care.  Joseph  needed  to  be  thus 
strengthened,  so  as  to  conclude  with  certainty,  that  God 
would  not  only  conduct  him  in  the  journey,  but  that,  during 
his  banishment,  God  would  be  his  constant  protector.  And 
in  this  way  God  was  pleased  to  allay  many  anxieties,  with 
which  the  heart  of  the  good  man  must  have  been  perplexed, 
so  that  he  enjoyed  serenity  of  mind  during  his  sojourn  in 
Egypt.  But  for  this,  not  a  moment  would  have  passed  with- 
out numerous  temptations,  when  he  saw  himself  excluded 
not  only  from  the  inheritance  promised  by  God  to  all  his 
saints, — but  from  the  temple,  from  sacrifices,  from  a  public 
profession  of  his  faith, — and  was  living  among  the  worst 
enemies  of  God,  and  in  a  deep  gulf  of  superstitions.  He 
carried  with  him,  indeed,  in  the  person  of  the  child,  all  the 
blessings  which  the  Fathers  had  hoped  to  enjoy,  or  which 
the  Lord  had  promised  to  them  ;  but  as  he  had  not  yet 
made  such  proficiency  in  faith,  and  in  the  knowledge  of 
Christ,  he  needed  to  be  restrained  by  this  injunction.  Be  thou 
there  until  I  have  told  theej  that  he  might  not  be  displeased 
at  languishing  in  banishment  from  his  country  among  the 
Egyptians. 

15.  Out  of  Egypt  have  I  called  my  Son,  Matthew  says 
that  a  prediction  was  fulfilled.  Some  have  thought,  that  the 
intention  of  the  prophet  was  different  from  what  is  here 
stated,  and  have  supposed  the  meaning  to  be,  that  the  Jews 
act  foolishly  in  opposing  and  endeavouring  to  oppress  the 
Son  of  God,  because  the  Father  hath  called  him  out  of  Egypt, 
In  this  way,  they  grievously  pervert  the  words  of  the  pro- 
phet, (Hos.  xi.  1,)  the  design  of  which  is,  to  establish  a 
charge  of  ingratitude  against  the  Jews,  who,  from  their 
earliest  infancy,  and  from  the  commencement  of  their  history, 
had  found  God  to  be  a  kind  and  generous  Father,  and  yet 


HARMONY  OF  THE  EVANGELISTS.  157 

were  provoking  him  by  fresh  offences.  Beyond  all  question, 
the  passage  ought  not  to  be  restricted  to  the  person  of 
Christ :  and  yet  it  is  not  tortured  by  Matthew,  but  skilfully 
applied  to  the  matter  in  hand. 

The  words  of  the  prophet  ought  to  be  thus  interpreted  : 
*^  When  Israel  was  yet  a  child,  I  brought  him  out  of  that 
wretched  bondage  in  which  he  had  been  plunged.  He  was 
formerly  like  a  dead  man,  and  Egypt  served  him  for  a  grave  ; 
but  I  drew  him  out  of  it  as  from  the  womb,  and  brought 
him  into  the  light  of  life."  And  justly  does  the  Lord  speak 
in  this  manner ;  for  that  deliverance  was  a  sort  of  birth  of 
the  nation.  Then  were  openly  produced  letters  of  adoption, 
when,  by  the  promulgation  of  the  law,  they  became  "  the 
Lord's  portion,"  (Deut.  xxxii.  9.)  "  a  royal  priesthood,  and 
a  holy  nation,"  (1  Pet.  ii.  9;)  when  they  were  separated 
from  the  other  nations,  and  when,  in  short,  God  '^  set  up 
his  tabernacle"  (Lev.  xxvi.  11)  to  dwell  in  the  midst  of 
them.  The  words  of  the  prophet  import,  that  the  nation 
was  rescued  from  Egypt  as  from  a  deep  whirlpool  of  death. 
Now,  what  w^as  the  redemption  brought  by  Christ,  but  a 
resurrection  from  the  dead,  and  the  commencement  of  a  new 
life  ?  The  light  of  salvation  had  been  almost  extinguished, 
when  God  begat  the  Church  anew  in  the  person  of  Christ. 
Then  did  the  Church  come  out  of  Egypt  in  its  head,  as  the 
whole  body  had  been  formerly  brought  out. 

This  analogy  prevents  us  from  thinking  it  strange,  that 
any  part  of  Christ's  childhood  was  passed  in  Egypt.  The 
grace  and  power  of  God  became  more  illustrious,  and  his 
wonderful  purpose  was  more  distinctly  seen,  when  light  came 
out  of  darkness,  and  life  out  of  hell.  Otherwise,  the  sense 
of  the  flesh  might  have  broken  out  here  in  contemptuous 
language,  "  Truly  a  Redeemer  is  to  come  out  of  Egypt  !"^ 
Matthew  therefore  reminds  us,  that  it  is  no  strange  or  un- 
wonted occurrence  for  God  to  call  his  Son  out  of  that 
country ;  and  that  it  serves  rather  to  confirm  our  faith,  that, 
as  on  a  former  occasion,  so  now  again,  the  Church  of  God 
comes  out  of  Egypt.      There  is   this  difference,  however, 

1  "  Qm  croira  que  le  Redempteur  viene  d'Egj^te?" — "Who  will 
believe  that  a  Redeemer  Tvill  come  out  of  Egj'pt  ?" 


158  COMMENTARY  ON  A 

between  the  two  cases.  The  whole  nation  was  formerly- 
shut  up  in  the  prison  of  Egypt;  while,  in  the  second  redemp- 
tion, it  was  Christ,  the  head  of  the  Church  alone,  who  ^^'as 
concealed  there,  but  who  carried  the  salvation  and  life  of  all 
shut  up  in  his  own  person. 

16.  Then  Herod  when  he  saw,  Matthew  speaks  according 
to  what  Herod  felt  and  thought  about  the  matter.  He 
believed  that  the  Magi  had  deceived  him,  because  they  did 
not  choose  to  take  part  in  his  wicked  cruelty.  He  was 
rather  taken  in  his  own  trickery, — in  his  base  pretence,  that 
he  too  intended  to  pay  homage  to  the  new  King. 

Josephus  makes  no  mention  of  this  history.  The  only 
writer  who  mentions  it  is  Macrobius,  in  the  Second  Book  of 
his  Saturnalia,  w^here,  relating  the  jokes  and  taunts  of 
Augustus,  he  says  :  When  he  heard  that,  by  Herod's  command, 
the  children  in  Syria  under  two  years  of  age  had  been  slain, 
and  that  his  own  son  had  been  slain  among  the  crowd,  "  I  would 
rather, ^^  said  he,  "  have  been  Herod! s  hog  than  his  sonP  But 
the  authority  of  Matthew  alone  is  abundantly  sufficient  for 
us.  Josephus  certainly  ought  not  to  have  passed  over  a 
crime  so  worthy  of  being  put  on  record.  But  there  is  the 
less  reason  to  wonder  that  he  says  nothing  about  the  in- 
fants ;  for  he  passes  lightly  over,  and  expresses  in  obscure 
language,  an  instance  of  Herod's  cruelty  not  less  shocking, 
which  took  place  about  the  same  time,  when  he  put  to  death 
all  the  Judges,  who  were  called  the  Sanhedrim,  that  hardly 
a  remnant  might  remain  of  the  stock  of  David.  It  was  the 
same  dread,  I  have  no  doubt,  that  impelled  him  to  both  of 
these  murders. 

There  is  some  uncertainty  about  the  date.^  Matthew 
says,  that  they  were  slain  from  two  years  old  and  under,  ac- 
cording to  the  time  which  he  had  inquired  at  the  Magi :  from 
which  we  may  infer  that  Christ  had  then  reached  that  age, 
or  at  least  was  not  far  from  being  two  years  old.  Some  go 
farther,  and  conclude  that  Christ  was  about  that  age  at 
the  time  when  the  Magi  came.     But  I  contend  that  the 

^  "  Toutefois  on  ne  salt  pas  certainement  si  ce  fut  en  mesme  temps." — 
"  However,  it  is  not  known  certainly  if  it  was  at  the  same  time." 


HARMONY  OF  THE  EVANGELISTS.  159 

one  does  not  follow  from  the  other.  With  what  terror 
Herod  was  seized  when  the  report  was  widely  spread  about 
a  new  king  who  had  been  born/  we  have  lately  seen. 
Fear  prevented  him  at  that  time  from  employing  a  traitor, 
in  a  secret  manner,  to  make  an  investigation.^  There  is 
no  reason  to  wonder  that  he  was  restrained,  for  some  time, 
from  the  commission  of  a  butchery  so  hateful  and  shocking, 
particularly  while  the  report  about  the  arrival  of  the  Magi 
was  still  recent.  It  is  certainly  probable,  that  he  revolved 
the  crime  in  his  mind,  but  delayed  it  till  a  convenient  oppor- 
tunity should  occur.  It  is  even  possible,  that  he  first  mur- 
dered the  Judges,  in  order  to  deprive  the  people  of  their 
leaders,  and  thus  to  compel  them  to  look  upon  the  crime  as 
one  for  which  there  was  no  remedy.^ 

We  may  now  conclude  it  to  be  a  frivolous  argument,  on 
which  those  persons  rest,  who  argue,  that  Christ  was  two 
years  old  when  he  was  worshipped  by  the  Magi,  because, 
according  to  the  time  when  the  star  appeared,  Herod  slew  the 
children  who  were  a  little  below  two  years  old.  Such  per- 
sons take  for  granted,  without  any  proper  ground,  that  the 
star  did  not  appear  till  after  that  the  Virgin  had  brought 
forth  her  child.  It  is  far  more  probable,  that  they  had  been 
warned  early,  and  that  they  undertook  the  journey  close 
upon  the  time  of  the  birth  of  Christ,  that  they  might  see  the 
child  when  lately  born,  in  the  cradle,  or  in  his  mother's  lap. 
It  is  a  very  childish  imagination  that,  because  they  came 
from  an  unknown  country,  and  almost  from  another  world, 


*  "  Quand  les  premieres  nouvelles  vindrent  de  la  naissance  du  nouveau 
Roy,  et  que  le  bruit  en  commen^a  k  courir ;" — "  when  the  first  news 
arrived  of  the  birth  of  the  new  I^g,  and  when  the  noise  about  it  began 
to  spread." 

*  "  La  crainte  I'empescha  lors  d'envoyer  secretement  quelque  traistre 
pour  espier  comme  tout  alloit ;" — "  fear  prevented  him  at  that  time  from 
employing  some  traitor  to  spy  how  all  went." 

3  "  Et  pent  estre  qu'il  a  premierement  mis  k  mort  les  Juges,  afin 
qu'apres  avoir  oste  au  poure  peuple  ses  conducteurs,  il  peust  sans  con- 
tredit  luy  tenir  le  pie  sui  la  gorge,  et  en  faire  a  son  plaisir." — "  And  per- 
haps he  first  put  the  Judges  to  death,  that,  after  having  deprived  the 
wi'etched  people  of  their  leaders,  he  might,  without  opposition,  set  his 
foot  on  their  throat,  and  do  with  them  at  his  pleasure." 


IGO  COMMENTARY  OX  A 

they  had  spent  about  two  years  on  the  road.  The  conjec- 
tures stated  by  Osiander^  are  too  absurd  to  need  refutation. 
But  there  is  no  inconsistency  in  the  thread  of  the  story 
which  I  propose, — that  the  Magi  came  when  the  period  of 
child-bearing  was  not  yet  over,  and  inquired  after  a  king  who 
had  been  horn^  not  after  one  who  was  abeady  two  years  old ; 
that,  after  they  had  returned  to  their  own  country,  Joseph 
fled  by  night,  but  still  in  passing  discharged  a  pious  duty  at 
Jerusalem,  (for  in  so  populous  a  city,  where  there  was  a  con- 
stant influx  of  strangers  from  every  quarter,  he  might  be 
secure  from  danger ;)  that,  after  he  had  departed  to  Egypt, 
Herod  began  to  think  seriously  about  his  own  danger,  and 
the  ulcer  of  revenge,  which  he  had  nourished  in  his  heart  for 
more  than  a  year  and  half,  at  length  broke  out.  The  adverb 
then  {roTi)  does  not  always  denote  in  Scripture  uninterrupted 
time,^  but  frequently  occurs,  when  there  is  a  great  distance 
between  the  events. 

18.  A  voice  ivas  heard  in  Ramah.  It  is  certain  that  the 
prophet  describes  (Jer.  xxxi.  15)  the  destruction  of  the  tribe 
of  Benjamin,  which  took  place  in  his  time  :  for  he  had  fore- 
told that  the  tribe  of  Judah  would  be  cut  off*,  to  which  was 
added  the  half  of  the  tribe  of  Benjamin.  He  puts  the  mourn- 
ing into  the  mouth  of  Rachel,  who  had  been  long  dead. 
This  is  a  personification,  (^Tr^ocfwTro'Troua,)  which  has  a  powerful 
influence  in  moving  the  aflfections.  It  was  not  for  the  mere 
purpose  of  ornamenting  his  style,  that  Jeremiah  employed 
rhetorical  embellishments.  There  was  no  other  way  of  cor- 
recting the  hardness  and  stupidity  of  the  living,  than  by 
arousing  the  dead,  as  it  were,  from  their  graves,  to  bewail 
those  divine  chastisements,  which  were  commonly  treated 
with  derision.  The  prediction  of  Jeremiah  having  been  ac- 
complished at  that  time,  Matthew  does  not  mean  that  it 
foretold  what  Herod  would  do,  but  that  the  coming  of  Christ 

1  Andrew  Osiander^  (grandfather  of  Dr  Andrew  Osiander,  a  Lutheran 
divine,)  author  of  several  works  which  gained  him  not  a  little  celebrity, 
among  which  is  Harmonia  Evangelica. — Ed. 

2  "  Sans  qu'U  y  ait  rien  entre-deux  ;" — "  without  there  being  anything 
between  the  two," 


HARMONY  OF  THE  EVANGELISTS.  IGl 

occasioned  a  renewal  of  that  mourning,  wliich  had  been  ex- 
perienced, many  centuries  before,  by  the  tribe  of  Benjamin. 

He  intended  thus  to  meet  a  prejudice  which  might  dis- 
turb and  shake  pious  minds.  It  might  be  supposed,  that  no 
salvation  could  be  expected  from  him,  on  whose  account,  as 
soon  as  he  was  born,  infants  were  murdered ;  nay  more,  that 
it  was  an  unfavourable  and  disastrous  omen,  that  the  birth 
of  Christ  kindled  a  stronger  flame  of  cruelty  than  usually 
burns  amidst  the  most  inveterate  wars.  But  as  Jeremiah 
promises  a  restoration,  ■where  a  nation  has  been  cut  off,  down 
to  their  little  children,  so  Matthew  reminds  his  readers,  that 
this  massacre  would  not  prevent  Christ  from  appearing 
shortly  afterwards  as  the  Redeemer  of  the  whole  nation :  for 
we  know  that  the  whole  chapter  in  Jeremiah,  in  which  those 
words  occur,  is  filled  with  the  most  delightful  consolations. 
Immediately  after  the  mournful  complaint,  he  adds,  "  Refrain 
thy  voice  from  weeping,  and  thine  eyes  from  tears :  for  thy 
work  shall  be  rewarded,  saith  the  Lord,  and  they  shall  come 
again  from  the  land  of  the  enemy.  And  there  is  hope  in 
thine  end,  saith  the  Lord,  that  thy  children  shall  come  again 
to  thine  own  border,"  (Jer.  xxxi.  16,  17.)  Such  was  the 
resemblance  between  the  former  calamity  which  the  tribe  of 
Benjamin  had  sustained,  and  the  second  calamity,  which  is 
here  recorded.  Both  were  a  prelude  of  the  salvation  which 
was  shortly  to  arrive.^ 

Matthew. 

n.  19.  But  when  Herod  was  dead,  lo,  the  angel  of  the  Lord  appeareth, 
by  a  dream,  to  Joseph  m  Egypt,  20,  Saying,  Arise,  and  take  the  child 
and  his  mother,  and  go  into  the  land  of  Israel :  for  they  are  dead  who 
sought  the  life^  of  the  child.  21.  And  he  rose  and  took^  the  child  and 
his  mother,  and  came  into  the  land  of  Israel.  22.  But  when  he  had  heard 
that  Archelaus  was  reigning  in  Judea  in  the  room  of  his  father  Herod,  he 
was  afraid  to  go  thither  :  but,  warned  by  a  heavenly  communication 
through  a  dream,  he  withdrew  into  the  parts  of  Galilee.     23.  Having 


^  "  C'est  que  Tune  et  Tautre  a  este  comme  le  message  apportant  les 
nouvelles  du  salut  qui  approchoit." — "  It  is,  that  both  were,  as  it  were, 
the  message  bringing  the  tidings  of  the  salvation  which  was  approaching." 

2  "  Qui  demandoyent  Tame,  ou  la  vie^  du  petit  enfant ;" — '*  who  de- 
manded the  soul,  or  the  life^  of  the  little  child." 

^  "  Surgens  assumpsit;" — "rising  took." — "Joseph  done  esveille 
print ;" — "  Joseph  then  awakened  took," 

VOL.  I.  L 


162  COMMENTARY  ON  A 

come  tliere,  he  dwelt  in  the  city  ^  which  is  called  Nazareth,  that  what  had 
been  spoken  by  the  prophets  might  be  fulfilled,  He  shall  be  called  a 
Nazai'ene. 

19.  But  when  Herod  was  dead.  These  words  show  the 
perseverance  of  Joseph's  faith.  He  kept  his  feet  firm  in 
Egypt,  till  he  was  recalled  to  his  native  country  by  a  com- 
mand of  God.  We  see,  at  the  same  time,  that  the  Lord 
never  disappoints  his  own  people,  but  renders  them  season- 
able aid.  It  is  probable  that  Joseph  returned  from  Egypt 
immediately  after  the  death  of  Herod,  before  Augustus 
Caesar  had  issued  his  decree,  appointing  Archelaus  to  be 
governor  of  Judea.  Having  been  declared  by  his  father's 
will  to  be  successor  to  the  throne,  he  undertook  the  whole 
charge  of  the  government,  but  abstained  from  taking  the 
title  of  king,  saying  that  this  depended  on  the  will  and 
pleasure  of  Caesar.  He  afterwards  went  to  Rome,  and  ob- 
tained confirmation ;  only  the  name  of  king  was  refiised, 
until  he  had  merited  it  by  his  actions.  The  governor  of 
Galilee  was  Philip,  a  man  of  gentle  disposition,  and  almost 
like  a  private  individual.  Joseph  comphed  with  the  sugges- 
tion of  the  angel,  because,  under  a  prince  who  had  no  delight 
in  shedding  blood,  and  who  treated  his  subjects  with  mild- 
ness, there  was  less  danger. 

We  must  always  bear  in  mind  the  purpose  of  God,  in 
training  his  Son,  from  the  commencement,  under  the  discipline 
of  the  cross,  because  this  was  the  way  in  which  he  was  to 
redeem  his  Church.  He  bore  our  infirmities,  and  was  ex- 
posed to  dangers  and  to  fears,  that  he  might  deliver  his 
Church  from  them  by  his  divine  power,  and  might  bestow 
upon  it  everlasting  peace.  His  danger  was  our  safety  :  his 
fear  was  our  confidence.  Not  that  he  ever  in  his  life  felt 
alarm ;  but  as  he  was  surrounded,  on  every  hand,  by  the  fear 
of  Joseph  and  Mary,  he  may  be  justly  said  to  have  taken 
upon  him  our  fears,  that  he  might  procure  for  us  assured 
confidence. 

23.  He  shall  be  called  a  Nazarene,     Matthew  does  not  de- 

»  "Lacit^." 


HARMONY  OF  THE  EVANGELISTS.  163 

rive  Nazarene  from  Nazarethy  as  if  this  were  its  strict  and 
proper  etymology,  but  only  makes  an  allusion.  The  word 
1*'0,  or  Nazarite,  signifies  holy  and  devoted  to  God,  and  is 
derived  from  'nO,  to  separate.  The  noun  ^Ti  indeed,  signi- 
fies a  flower :  ^  but  Matthew  refers,  beyond  all  doubt,  to 
the  former  meaning.  For  we  nowhere  read  that  Naza- 
rites  meant  blooming  or  flourishing^  but  persons  who  were 
consecrated  to  God,  according  to  the  directions  given  by 
the  Law,  (Num.  vi.)  The  meaning  is :  though  it  was  by 
fear  that  Joseph  was  driven  into  a  corner  of  Galilee,  yet 
God  had  a  higher  design,  and  appointed  the  city  of  Nazareth 
as  the  place  of  Christ's  residence,  that  he  might  justly  be 
called  a  Nazarite.  But  it  is  asked,  who  are  the  prophets 
that  gave  this  name  to  Christ  ?  for  there  is  no  passage  to  be 
found  that  answers  to  the  quotation.  Some  think  it  a  suflS- 
cient  answer,  that  Scripture  frequently  calls  him  Holy:  but 
that  is  a  very  poor  explanation.  For  Matthew,  as  we  per- 
ceive, makes  an  express  reference  to  the  very  word,  and  to 
the  ancient  Nazarites,  whose  holiness  was  of  a  peculiar 
character.  He  tells  us,  that  what  was  then  shadowed  out  in 
the  Nazarites,  who  were,  in  some  sense,  selected  as  the  first- 
fruits  to  God,  must  have  been  fulfilled  in  the  person  of 
Christ. 

But  it  remains  to  be  seen,  in  what  part  of  Scripture  the 
prophets  have  stated  that  this  name  would  be  given  to 
Christ.  Chrysostom,  finding  himself  unable  to  loose  the 
knot,  cuts  it  by  saying,  that  many  books  of  the  prophets 
have  perished.  But  this  answer  has  no  probability:  for, 
though  the  Lord,  in  order  to  punish  the  indifierence  of  his 
ancient  people,  deprived  them  of  some  part  of  Scripture,  or 
left  out  what  was  less  necessary,  yet,  since  the  coming  of 
Christ,  no  part  of  it  has  been  lost.     In  support  of  that  view, 

^  It  would  have  been  more  correct  to  say  tliat  the  noun  *^|^  signifies 
a  crown  than  a.  flower.  "  Thou  shalt  put  tlie  holy  crown^^^  ^IpH  HT^  H^^j 
(Ex.  xxix.  6.)  "  Thou  hast  profaned  his  croivn,''^  l^t^j  (i*s.  Ixxxix.  39.) 
It  is  satisfactory  to  have  the  support  of  so  eminent  a  critic  as  Dr 
Tholuck,  who,  in  his  very  correct  edition  of  Calvin's  Com.  on  the  N.  T., 
after  the  yrordflor em,  flower,  places  in  brackets  an  emendation  similar  to 
what  we  have  suggested  :  velpotius,  diadematis  insigne, — "  or  rather,  the 
emblem  of  a  crown." — Ed. 


164  COMMENTARY  ON  A 

a  strange  blunder  has  been  made,  by  quoting  a  passage  of 
Josephus,  in  wbich  he  states  that  Ezekiel  left  two  books : 
for  Ezekiel' s  prophecy  of  a  new  temple  and  kingdom  is  mani- 
festly distinct  from  his  other  predictions,  and  may  be  said  to 
form  a  new  work.  But  if  all  the  books  of  Scripture  which 
were  extant  in  the  time  of  Matthew,  remain  entire  to  the 
present  day,  we  must  find  somewhere  the  passage  quoted 
from  the  prophets. 

Bucer^  has  explained  it,  I  think,  more  correctly  than  any 
other  writer.  He  thinks  that  the  reference  is  to  a  passage 
in  the  Book  of  Judges :  The  child  shall  be  a  Nazarite  unto 
God  from  the  womb,  (Judges  xiii.  5.)  These  words,  no  doubt, 
were  spoken  with  regard  to  Samson.  But  Samson  is  called 
the  "  Redeemer"  or  "  Deliverer"^  of  the  people,  only  because 
he  was  a  figure  of  Christ,  and  because  the  salvation,  which 
was  accomplished  by  his  instrumentality,  was  a  sort  of  pre- 
lude of  the  full  salvation,  which  was  at  length  exhibited  to 
the  world  by  the  Son  of  God.^  All  that  Scripture  predicts, 
in  a  favourable  manner,  about  Samson,  may  justly  be  applied 
to  Christ.  To  express  it  more  clearly,  Christ  is  the  original 
model :  Samson  is  the  inferior  antitype.^  When  he  assumed 
the  character  of  a  Redeemer,^  we  ought  to  understand,  that 
none  of  the  titles  bestowed  on  that  illustrious  and  truly 
divine  oflSce  apply  so  strictly  to  himself  as  to  Christ :  for  the 
fathers  did  but  taste  the  grace  of  redemption,  which  we 
have  been  permitted  to  receive  fully  in  Christ. 

^  A  contemporary  of  our  author,  who  was  greatly  admired,  not  only  for 
the  extent  of  his  learning  in  a  very  learned  age,  but  for  the  soundness  of 
his  judgment.     He  is  hardly  ever  mentioned  but  with  deep  respect. — Ed. 

^  The  remaining  words  of  the  passage  (Judges  xiii.  6)  are  :  and  he  shall 
hegin  to  deliver  Israel  out  of  the  hands  of  the  Philistines ;  which  our  author 
interprets  as  having  a  prophetic  reference  to  Christ. — Ed. 

^  "  Le  salut  qu'a  receu  le  peuple  par  son  moyen,  a  este  comme  une 
representation  ayant  quelques  traces  du  vray  et  parfait  salut,  lequel 
finalement  le  Fils  de  Dieu  a  apporte  et  presente  au  monde." — "  The  sal- 
vation which  the  people  received  by  his  agency  was,  as  it  were,  a  repre- 
sentation, having  some  traces  of  the  true  and  perfect  salvation,  which  the 
Son  of  God  finally  brought  and  presented  to  the  world." 

4  "  Pour  le  dire  plus  clairement  en  deux  mots,  Christ  est  le  vray  patron 
accompli  en  perfection,  mais  Samson  est  un  poiu-trait  legerement  tire  et 
trace  dessus." — "  To  state  it  more  clearly  in  two  words,  Christ  is  the 
true  Defender  fiilfilled  in  perfection:  but  Samson  is  a  portrait  Hghtly 
traced  and  drawn  below." 

^  Deliverer. 


HARMONY  OF  THE  EVANGELISTS.  165 

Matthew  uses  the  word  prophets  in  the  plural  number. 
This  may  easily  be  excused :  for  the  Book  of  Judges  was 
composed  by  many  prophets.  But  I  think  that  what  is  here 
said  about  the  prophets  has  a  still  wider  reference.  For 
Joseph,  who  was  a  temporal  Saviour  of  the  Church,  and 
was,  in  many  respects,  a  figure,  or  rather  a  lively  image  of 
Christ,  is  called  a  Nazarite  of  his  brethren,^  (Gen.  xhx.  2<c> ; 
Deut.  xxxiii.  16.)  God  determined  that  the  distinguished 
honour,  of  which  he  had  given  a  specimen  in  Joseph,  should 
shine  again  in  Samson,  and  gave  him  the  name  of  Nazarite, 
that  believers,  having  received  those  early  instructions, 
might  look  more  earnestly  at  the  Redeemer  who  was  to 
come,  who  was  to  be  separated  from  all,  "  That  he  might  be 
the  first-born  among  many  brethren,"  (Rom.  viii.  29.) 

Luke. 

II.  40.  And  the  child  grew,  and  was  invigorated  in  spirit,  and  was 
full  of  wisdom,  and  the  grace  of  God  was  upon  him.  41.  And  his 
parents  went  every  year  to  Jerusalem,  to  the  feast  of  the  Passover. 
42.  And  when  he  arrived^  at  twelve  years,  as  they  went  up  to  Jerusalem, 
according  to  the  custom  of  the  feast,  43.  And  when  the  days  were 
finished,  while  they  were  returning,  the  child  Jesus  remained  at  Jeru- 
salem, and  his  parents  did  not  know  it.^  44.  And  thinking  that  he  was 
in  the  company,  they  came  a  day's  journey,  and  sought  him  among 
their  relatives  and  acquaintances.  45.  And  when  they  did  not  find  him, 
they  returned  to  Jerusalem,  seeking  him.  46.  Atid  it  happened,  after 
three  days,  they  found  him  in  the  temple,  sitting  in  the  midst  of  the 
doctors,  hearing  and  puttiug  questions  to  them  :  47.  And  all  who  heard 
him  were  astonished  at  his  understanding  and  answers. 

40.    And  the  child  grew.      From  the  infancy  of  Christ 

\  In  both  of  the  passages  quoted  above,  the  words  VH^  T'T^  are 
rendered,  in  the  English  version,  separated  from  his  brethren.  This 
brings  out  pretty  faithfully  the  meaning  of  ^^T^,  separated,  but  does  not 
suggest  the  allusion,  which  Calvin  supposes  to  be  made  to  the  peculiar 
acceptation  given  by  the  ceremonial  law  to  n**!^,  from  which  our  word 
Nazarite  is  derived.  Hebrew  scholars  must  judge  for  themselves  as  to 
the  probabHity  of  the  allusion.  Without  entei'ing  into  that  inquiry,  which 
would  occupy  more  space  than  we  could  easily  spare,  we  have  thought  it 
due  to  our  Author  to  hint,  that  the  two  passages  which  he  quotes,  and 
which  at  first  sight  appear  to  have  no  bearing  on  his  argument,  contain 
the  very  loord  in  question — Ed. 

2  "  Quum  factus  esset." — "  Luy  done  estant  venu  en  I'aage  de  douze 
ans  ; " — "  he  then  being  come  to  the  age  of  twelve  years." 

^  "  Laquelle  chose  son  pere  et  sa  mere  ne  s'apperceurent  point ; " — 
"  which  thing  his  father  and  his  mother  did  not  perceive." 


166  COMMENTAEY  ON  A 

Matthew  passes  immediately  to  his  manifestation.^  Luke 
relates  here  a  single  fact,  which  well  deserved  to  be  re- 
corded. In  the  midst  of  his  boyhood,  Christ  gave  a 
specimen  of  his  future  office,  or  at  least  indicated,  by  a 
single  attempt,  what  he  would  afterwards  be.  The  child 
grewj  and  was  invigorated  in  spirit.  These  words  show, 
that  the  endowments  of  his  mind  grew  with  his  age.^ 
Hence  we  infer,  that  this  progress,  or  advancement,  relates 
to  his  human  nature :  for  the  Divine  nature  could  receive 
no  increase. 

But  a  question  arises.  From  the  time  that  he  was  con- 
ceived in  his  mother's  womb,  did  he  not  abound  in  all 
fulness  of  spiritual  gifts  ?  for  it  appears  absurd  to  say,  that 
the  Son  of  God  wanted  any  thing  that  was  necessary  to 
perfection.  The  reply  is  easy.  If  it  takes  nothing  from  his 
glory,  that  he  was  altogether  "  emptied,"  (iavrhv  sjcsvmgs, 
Phil.  ii.  6,)  neither  does  it  degrade  him,  that  he  chose  not 
only  to  grow  in  body,  but  to  make  progress  in  mind.  And 
certainly  when  the  Apostle  declares,  that  "  in  all  things  he 
was  made  like  unto  his  brethren,"  (Heb.  ii.  17,)  and  "was  in 
all  points  tempted  like  as  we  are,  sin  excepted,"  (Heb.  iv.  15,) 
he  no  doubt  includes,  that  his  soul  was  subject  to  ignorance. 
There  is  only  this  difference  between  us  and  him,  that  the 
weaknesses  which  press  upon  us,  by  a  necessity  which  we 
cannot  avoid,  were  undertaken  by  him  voluntarily,  and  of 
his  own  accord.  Christ  received,  in  his  human  nature, 
according  to  his  age  and  capacity,  an  increase  of  the  free 
gifts  of  the  Spirit,^  that  "  out  of  his  fulness"  (John  i.  16) 
he  may  pour  them  out  upon  us ;  for  we  draw  grace  out  of 
his  grace. 

Some  excessively  timid  persons  restrict  what  is  here  said 
to  outward  appearance,  and  make  the  meaning  to  be,  that 
Christ  appeared  to  make  progress,  though,  in  point  of  fact,  no 

*  "Au  temps  de  sa  manifestation;" — "to  the  time  of  his  manifes- 
tation." 

2  "  Avee  I'aage  les  dons  et  graces  d'Esprit  croissoyent  aussi  et  aiio-- 
mentoyent  en  luy." — "  With  age,  the  gifts  and  graces  of  the  Spirit  grew 
also  and  increased  in  him." 

'  "  En  dons  et  graces  de  I'Esprit;" — '4n  gifts  and  graces  of  the  Spirit." 


HAEMONY  OF  THE  EVANGELISTS.  167 

addition  was  made  to  his  knowledge.  But  the  words  have  a 
quite  different  meaning,  and  this  mistaken  opinion  is  still 
more  fiiUy  refuted  by  what  Luke  shortly  afterwards  adds, 
that  he  grew  in  age  and  wisdom  with  God  and  many  (ver.  52.) 
We  are  not  at  liberty  to  suppose,  that  knowledge  lay  con- 
cealed in  Christ,  and  made  its  appearance  in  him  in  progress 
of  time.  There  is  no  doubt  whatever,  that  it  was  the  design 
of  God  to  express  in  plain  terms,  how  truly  and  completely 
Christ,  in  taking  upon  him  our  flesh,  did  all  that  was  neces- 
sary to  effect  his  brotherly  union  with  men.^ 

And  yet  we  do  not  in  this  way  suppose  a  double  Christ :  ^ 
for,  though  God  and  man  are  united  in  one  person,  it  does 
not  follow,  that  the  human  nature  received  what  was  peculiar 
to  the  Divine  nature  :  but,  so  far  as  was  necessary  for  our 
salvation,  the  Son  of  God  kept  his  divine  power  concealed. 
What  Iren^us  says,  that  his  Divine  nature  was  quiescent 
when  he  suffered,^  I  understand  to  refer,  not  only  to  bodily 
death,  but  to  that  amazing  distress  and  agony  of  soul,  which 
drew  from  him  the  complaint,  "  My  God,  my  God,  why  hast 
thou  forsaken  me  ?"  (Matt,  xxvii.  46.)  In  a  word,  if  we  do 
not  choose  to  deny,  that  Christ  was  made  a  real  man,  we 
ought  not  to  be  ashamed  to  acknowledge,  that  he  voluntarily 
took  upon  him  everything  that  is  inseparable  from  human 
nature. 

It  is  a  foolish  objection,  that  ignorance  does  not  apply  to 
Christ,  because  it  is  the  punishment  of  sin  :  for  the  same 
thing  might  be  said  of  death.  Scripture  declares,  on  the 
contrary,  that  he  performed  the  office  of  Mediator :  for  all 
the  punishment  which  we  deserved  was  transferred  from  us 
to  him.^      Besides,  it  is  a  foolish  mistake  to  say,  that  igno- 


1  "  Avolt  vrayement  et  entierement  prins  tout  ce  qui  estoit  possible  et 
propre  pour  accomplir  de  tous  points  la  conjonction  fraternelle  de  luy 
avec  les  hommes." — "  Had  truly  and  entirely  taken  all  that  was  possible 
and  fitted  to  complete,  at  all  points,  the  brotherly  union  between  him  and 
men," 

2  "  Deux  Christs,  ou  un  double  Christ ; " — "  two  Christs,  or  a  double 
Christ." 

3  "  Qu'il  a  souffert,  sa  Divinite  ne  demonstrant  point  sa  vertu." — 
"  That  he  suffered,  his  Divinity  not  demonstrating  its  power." 

4  "  Pource  qu'il  a  prins  sur  soy  toutes  les  peines  que  nous  avions 
meritees,  afin  de  nous  en  discharger." — "  Because  he  took  upon  himself 


168  COMMENTAEY  ON  A 

ranee  is  the  punishment  of  sin.  For  we  must  not  suppose 
that  Adam,  while  he  remained  in  innocence,  knew  all  things. 
Angels  also  are,  to  some  extent,  ignorant,  and  yet  they  do 
not  endure  the  punishment  of  sin. 

A  more  refined  argument  is  employed  by  some,  that  there 
was  no  ignorance  in  Christ,  because  ignorance  is  sin.  But 
those  persons  assume  a  principle  which  is  altogether  false 
and  groundless  :  otherwise,  the  angels  must  either  be  equal 
to  God,  or  they  must  be  sinful.^  There  is  no  doubt  a  sinful 
blindness  of  the  human  mind,  which  is  justly  reckoned  a  part 
of  original  sin  :  but  here  we  ascribe  to  Christ  no  other  igno- 
rance than  what  may  fall  upon  a  man  who  is  pure  from  every 
taint  of  sin. 

He  icas  invigorated  in  spirit,  and  ic  as  full  of  wisdom.  Luke 
thus  declares,  that  whatever  wisdom  exists  among  men,  and 
receives  daily  accessions,  flows  from  that  single  fountain, 
from  the  Spirit  of  God.  The  following  phrase  is  more 
general,  and  the  grace  of  God  icas  upon  him  :  for  it  includes 
all  the  excellence  of  every  description  that  shone  brightly  in 
Christ. 

41.  A7id  his  parents  went  every  year  to  Jerusalem,  It  is 
mentioned  in  commendation  of  the  piety  of  Mary  and  Joseph, 
that  they  gave  diligent  attendance  to  the  outward  worship 
of  God.  It  was  not  of  their  own  accord,  but  by  a  divine 
command,  that  they  undertook  this  annual  journey.  The 
law  enjoins  the  "  males"  only  to  "  appear  before  the  Lord," 
(Ex.  xxiii.  17.)  This  arrangement  does  not  entirely  exclude 
females,  but  spares  them  by  an  exercise  of  kindness.  This 
mark  distinguishes  the  true  religion  from  vain  and  wicked 
superstitions.  The  former  confines  itself  within  the  limits  of 
obedience  to  God,  and  of  compliance  with  the  enactments  of 
his  law.  The  latter  wander,  at  their  own  pleasure,  beyond 
the  limits  of  God's  word,  without  any  fixed  rule.     The  wor- 

all  tlie  pumshment  which  we  had  deserved,  in  order  to  discharge  us 
from  it." 

1  "  Autrement  il  faudra  que  les  Anges  soyent  pareils  h,  Dieu,  et  qu'ils 
sachent  tout :  ou  selon  le  dire  de  ces  gens-ci,  ils  seront  vicieux." — 
"  Otherwise,  the  Angels  must  be  equal  to  God,  and  know  ever}i:hing  :  or, 
according  to  the  statement  of  these  people,  they  must  be  sinf  ul»" 


HARMONY  OF  THE  EVANGELISTS.  169 

ship  of  the  temple  was,  no  doubt,  infected  with  many  corrup- 
tions, the  priesthood  was  sold  for  money,  and  doctrine  was 
involved  in  many  errors.  Yet,  as  legal  ceremonies  were  still 
in  force,  and  the  outward  rite  of  sacrifice  was  observed  as  it 
is  laid  down  in  the  law,  believers  were  bound  to  perform 
such  exercises  in  testimony  of  their  faith.  The  name  father 
is  here  given  to  Joseph,  not  with  strict  accuracy,  but  accord- 
ing to  the  opinion  generally  entertained  respecting  him. 

44.  And  thinking  that  he  was  in  the  company.  Many  pass- 
ages of  Scripture  show  plainly,  that  those  who  came  from  a 
distance,  at  the  festivals,  to  worship  in  the  temple,  were 
accustomed  to  travel  in  companies.  There  is  no  reason, 
therefore,  to  wonder  that,  on  the  first  day,  Joseph  and  Mary 
were  less  anxious  about  the  child ;  and  their  subsequent 
conduct  shows  that  this  was  not  owing  to  indolence  or  care- 
lessness. 

46.  Sitting  in  the  midst  of  the  doctors.  Eays  of  divine 
brightness  must  have  evidently  shone  in  this  child  :  other- 
wise those  haughty  men  would  not  have  permitted  him  to 
sit  along  with  them.  Though  it  is  probable  that  he  occupied 
a  lower  seat,  and  not  the  rank  of  the  doctors,  yet  such  dis- 
dainful men  would  not  have  condescended  to  give  him  an 
audience  in  a  public  assembly,  if  some  divine  power  had  not 
constrained  them.  This  was  a  sort  of  prelude  to  his  public 
calling,  the  full  time  of  which  had  not  yet  arrived.  In  this 
way,  however,  he  intended  to  give  nothing  more  than  a 
taste,  which  would  immediately  have  faded  from  the  recol- 
lection of  men,  had  not  Mary  kept  it  for  us  laid  up  in  her 
heartj  (ver.  19,  51,)  to  bring  it  out  afterwards,  along  with 
other  treasures,  for  the  use  of  all  the  godly. 

47.  And  all  icho  heard  him.  Two  things  here  claim  our 
attention.  All  ivho  heard  him  were  astonished:  for  they 
reckoned  it  a  miracle,  that  a  child  should  frame  his  questions 
with  such  correctness  and  propriety.  Again,  they  heard 
Christ,  and  thus  acted  the  part  rather  of  scholars  than  of 
teachers.     He  had  not  yet  been  called  by  the  Father,  to 


170  COMMENTARY  ON  A 

avow  himself  a  public  teacher  of  the  Church,  and  therefore 
satisfied  himself  with  putting  modest  questions  to  the 
doctors.  Yet  there  is  no  room  to  doubt  that,  in  this  first 
attempt,  he  already  began  to  tax  their  perverse  way  of  teach- 
ing :  for  what  Luke  afterwards  says  about  answers,  I  consider 
as  denoting,  agreeably  to  the  Hebrew  idiom,  any  kind  of 
discourse. 

Luke. 

n.  48.  And  wlien  they  saw  him,  they  wondered ;  and  his  mother  said 
to  him,  Son,  why  hast  thou  done  thus  to  us  ?  Lo,  thy  father  and  I  grievuig 
were  seeking  for  thee.  49.  And  he  saith  to  them,  Why  is  it  that  ye  were 
seeking  me?  Did  ye  not  know  that  I  must  be  in  those  things  which 
belong  to  my  Father  ?  50.  And  they  did  not  understand  the  discourse 
which  he  spoke  to  them.  51.  And  he  went  down  with  them,  and  came 
to  Nazareth.  And  he  was  subject  to  them  :  but  his  mother  kept  all  these 
words  in  her  heart.  52.  And  Jesus  made  progress  in  wisdom  and  age, 
and  in  favour  with  God  and  men, 

48.  And  his  mother  said  to  him.  Those  who  think  that  the 
holy  virgin  spake  in  this  manner,  for  the  purpose  of  showing 
her  authority,  are,  in  my  opinion,  mistaken.  It  is  even  pos- 
sible, that  it  was  not  till  they  were  apart,  and  the  witnesses 
had  withdrawn,  that  she  began  to  expostulate  with  her  son, 
after  they  had  left  the  assembly.  However  that  may  be, 
this  complaint  was  not  the  result  of  ambition,  but  was  the 
expression  of  grief,  which  had  lasted  three  days.'  Yet  the 
manner  of  her  complaint,  as  if  she  had  received  an  injury, 
shows  how  ready  we  are  by  nature  to  defend  our  own  rights, 
even  without  paying  regard  to  God.  The  holy  virgin  would 
a  thousand  times  ^  rather  have  died,  than  deliberately  pre- 
ferred herself  to  God :  but,  in  the  indulgence  of  a  mother's 
grief,  she  falls  into  it  through  inadvertency.  And  undoubt- 
edly this  example  warns  us,  how  jealous  we  ought  to  be  of 
all  the  affections  of  the  flesh,  and  what  care  we  ought  to 
exercise,  lest,  by  being  too  tenacious  of  our  rights,  and  fol- 
lowing our  own  desires,  we  defraud  God  of  his  honour. 


1  "  Mais  I'ennuy  et  la  fascherie  qu'elle  avoit  cue  trois  jours  durant  Pa 
fait  ainsi  parler." — "  But  the  uneasiness  and  distress,  which  she  had  had 
for  three  days,  made  her  speak  in  this  manner." 

2  "  Centies  ;"— "  miUe  fois." 


HAEMONT  OF  THE  EVANGELISTS.  171 

49.  Did  ye  not  know  ?  Our  Lord  justly  blames  his 
mother,  though  he  does  it  in  a  gentle  and  indirect  manner. 
The  amount  of  what  he  says  is,  that  the  duty  which  he 
owes  to  God  his  Father,  ought  to  be  immeasurably  pre- 
ferred to  all  human  duties ;  and  that,  consequently,  earthly 
parents  do  wrong  in  taking  it  amiss,  that  they  have  been 
neglected  in  comparison  of  God.  And  hence  we  may  infer 
the  general  doctrine,  that  whatever  we  owe  to  men  must 
yield  to  the  first  table  of  the  law,  that  God's  authority  over 
us  may  remain  untouched.^  Thus  we  ought  to  obey  kings, 
and  parents,  and  masters,^  but  only  in  subjection  to  God : 
that  is,  we  must  not,  for  the  sake  of  men,  lessen  or  take 
away  any  thing  from  God.  And,  indeed,  a  regard  to  the 
superior  claims  of  God  does  not  imply  a  violation  of  the 
duties  which  we  owe  to  men. 

In  those  things  lohich  belong  to  my  Father,  This  expres- 
sion intimates,  that  there  is  something  about  him  greater 
than  man.  It  points  out  also  the  chief  design  of  his  being 
sent  into  the  world,  which  was,  that  he  might  discharge 
the  office  enjoined  upon  him  by  his  heavenly  Father.  But 
is  it  not  astonishing,  that  Joseph  and  Mary  did  not  under- 
stand  this  answer,  who  had  been  instructed  by  many  proofs, 
that  Jesus  is  the  Son  of  God  ?  I  reply :  Though  they  were 
not  wholly  unacquainted  with  Christ's  heavenly  origin,  yet 
they  did  not  comprehend,  in  every  respect,  how  he  was  in- 
tent on  executing  his  heavenly  Father's  commands  :  for  his 
calling  had  not  yet  been  expressly  revealed  to  them.  Mary 
kept  in  her  heart  those  things  which  she  did  not  fully  under- 
stand. Let  us  learn  from  this,  to  receive  with  reverence, 
and  to  lay  up  in  our  minds,  (like  the  seed,  which  is  allowed 
to  remain  for  some  time  under  ground,)  those  mysteries  of 
God  which  exceed  our  capacity. 

51.  And  he  ivas  subject  to  the?n.     It  was  for  our  salvation 

^  "  Que  tout  ce  qui  est  deu  aux  liommes,  est  au  dessous  de  la  premiere 
Table  de  la  Loy,  et  doit  tenir  le  second  lieu,  afin  que  toujours  Dieu  ait 
sa  puissance  et  son  authorite  entiere." — "  That  all  that  is  due  to  men  is 
below  the  first  Table  of  the  Law,  and  ought  to  hold  the  second  place,  in 
order  that  God  may  always  have  his  power  and  his  authority  entii'e." 

2  "  Dominis  ;" — "maistres  et  seigneurs  ;"-^"  masters  and  lords," 


172 


COMMENTARY  ON  A 


that  Christ  took  upon  him  this  low  estate, — that  the  Lord 
and  head  of  angels  voluntarily  became  subject  to  mortal 
creatures.  Such  was  the  purpose  of  God,  that  Christ  should 
remain,  for  some  time,  under  a  shadow,  bearing  the  name 
of  Joseph.  Though  this  subjection,  on  the  part  of  Christ, 
arose  from  no  necessity  which  he  could  not  have  avoided, 
yet,  as  he  had  taken  upon  him  human  nature  on  the  con- 
dition of  being  subject  to  parents,  and  had  assumed  the 
character  both  of  a  man  and  of  a  servant, — with  respect  to 
the  office  of  Redeemer,  this  was  his  lawful  condition.  The 
more  cheerfully,  on  this  account,  ought  every  one  to  bear 
the  yoke  which  the  Lord  has  been  pleased  to  lay  upon  him.^ 


Matthew. 

in.  1.  Now  in 
those  days  John 
the  Baptist  comes, 
preaching  in  the 
wilderness  of  Ju- 
dea,  2.  And  say- 
ing, Repent :  ^  for 
the  kingdom  of 
heaven  is  at  hand. 
3.  For  this  is  he,  of 
whom  it  has  been 
spoken  by  Isaiah 
the  prophet,  who 
says,  The  voice  of 
one  cr}ing  in  the 
wilderness , '  Prepare 
the  way  of  the  Lord, 
make  his  paths 
straight.  4.  And 
the  same  John  had 
his  raiment  of  ca- 
mel's hair,  and  a 
leathern  girdle  a- 
bout  his  loins  :  and 
his  meat  was  locusts 
and  wild  honey. 
6.  Then  went  out 


Maek. 

I.  1.  The  begin- 
ning of  the  gospel  of 
JesusChrist,theSon 
of  God ;  2.  As  it  is 
written  in  the  pro- 
phets, Lo,  Isend  my 
messenger  before 
thy  face,  who  shall 
prepare  thy  way  be- 
fore thee.  3.  The 
voice  of  one  crjdng 
in  the  wilderness. 
Prepare  the  way  of 
the  Lord,  make  his 
paths  straight.  4. 
John  was  baptizing 
in  the  wilderness, 
preaching  the  bap- 
tism of  repentance, 
for  the  forgiveness  of 
sins.  5.  And  all  the 
country  of  Judea, 
and  the  inhabitants 
of  Jerusalem,  went 
out  to  him,  and 
were  all  baptized  by 
him  in  the  river  Jor- 


LUKE. 

m.  1.  And  in  the  fifteenth 
year  of  the  reign  of  Tiberius 
Cesar,  when  Pontius  Pilate 
was  governor  of  Judea,  and 
Herod  was  tetrarch  of  Gahlee, 
and  his  brother  Philip  was 
tetrarch  of  the  country  of 
Iturea  and  Trachonitis,  and 
Lysanias  was  tetrarch  of  Abi- 
lene, 2.  While  Annas  and 
Caiaphas  were  high  priests, 
the  word  of  the  Lord  came  to 
John,  the  son  of  Zacharias,  in 
the  wilderness.  3.  And  he 
came  into  all  the  country  sur- 
rounding Jordan,  preaching 
the  baptism  of  repentance  for 
the  forgiveness  of  sins.  4,  As 
it  is  written  m  the  book  of  the 
words  of  the  prophet  Isaiah, 
saj-ing.  The  voice  of  one  cry- 
ing in  the  wilderness.  Pre- 
pare the  way  of  the  Lord, 
make  his  paths  straight. 
6.  Every  valley  shall  be  filled 
up,  and  every  mountain  and 
hill   shall    be   laid    low,    and 


1  "  D'autant  plus  faut-il  que  chacun  de  nous  s'assujettisse  de  bon 
coeur,  et  ploye  le  col  sous  le  joug  auquel  il  plaira  a  Dieu  de  nous  sou- 
mettre." — "So  much  the  more  must  every  one  of  us  submit  heartily, 
and  bend  the  neck  under  the  yoke,  to  which  it  shall  please  God  to 
subject  us." 

2  "  Amendez-vous,  ou^  convertissez^  ou^  rejjeiitez." — "Reform  your- 
selves, or,  be  converted^  or,  repent. " 


harmony  of  the  evangelists.  173 

Matthew.  Maek.                       Luke. 

to  him  Jerusalem,  dan,  confessing  their  those  things  which  are  crooked 

and  all  Judea,  and  sins.     6.  And  John  shaU     become    straight,    and 

all  the  region  round  was  clothed  with  ca-  those  which   are   rough   shall 

about   Jordan,     6.  mel's  hair,  and  with  become  plain  ways.      6.  And 

And  were  baptized  a  leathern  girdle  a-  all  flesh  shall  see  the  salvation 

in  Jordan  by  him,  bout  his  loins,  and  of  God. 

confessing        their  he  ate  locusts  and 

sins.  wild  honey. 


Mark  I.  1.  TJie  beginning  of  the  Gospel,  Though  what 
we  have  hitherto  taken  out  of  Matthew  and  Luke  is  a  part 
of  the  Gospel^  yet  it  is  not  without  reason  that  Mark  makes 
the  beginning  of  the  Gospel  to  be  the  preaching  of  John  the 
Baptist.  For  the  Law  and  the  Prophets  then  came  to  an 
end,  (John  i.  17.)  "The  Law  and  the  Prophets  were  until 
John :  since  that  time  the  kingdom  of  God  is  preached, " 
(Luke  xvi.  16.)  And  with  this  agrees  most  fully  the 
quotation  which  he  makes  from  the  Prophet  Malachi,  (iii.  1.) 
In  order  to  inflame  the  minds  of  his  people  with  a  stronger 
desire  of  the  promised  salvation,  the  Lord  had  determined 
to  leave  them,  for  a  time,  without  new  prophecies.  We 
know  that  the  last  of  the  true  and  lawful  prophets  was 
Malachi. 

That  the  Jews,  in  the  meantime,  may  not  faint  with 
hunger,  he  exhorts  them  to  continue  under  the  Law  of 
Moses,  until  the  promised  redemption  appear.  He  mentions 
the  laio  only,  (John  i.  17,)  because  the  doctrine  of  the  Pro- 
phets was  not  separate  from  the  law,  but  was  merely  an 
appendage  and  fuller  exposition  of  it,  that  the  form  of  go- 
vernment in  the  Church  might  depend  entirely  on  the  Law. 
It  is  no  new  or  uncommon  thing  in  Scripture,  to  include 
the  Prophets  under  the  name  of  the  Law :  for  they  were  all 
related  to  it  as  their  fountain  or  design.  The  Gospel  was 
not  an  inferior  appendage  to  the  Law,  but  a  new  form  of 
instruction,  by  which  the  former  was  set  aside. 

Malachi,  distinguishing  the  two  conditions  of  the  Church, 
places  the  one  under  the  Law,  and  commences  the  other 
with  the  preaching  of  John.  He  unquestionably  describes 
the  Baptist,  when  he  says,  "Behold,  I  send  my  messenger," 
(Mai.    iii.  1  :)  for,  as   we  have  already  said,  that  passage 


174  COMMENTARY  ON  A 

lays  down  an  express  distinction  between  the  Law  and  the 
new  order  and  condition  of  the  Church.  With  the  same 
view  he  had  said  a  little  before,  (which  is  quoted  by  Mark, 
(ix.  13  ;)  for  the  passages  are  quite  similar,)  "  Behold,  I 
send  you  Elijah  the  Prophet,  before  the  coming  of  the  great 
and  dreadful  day  of  the  Lord,"  (Mai.  iv.  5.)  Again,  "  Be- 
hold, I  send  my  messenger,  and  he  shall  prepare  the  w^ay 
before  me  :  and  the  Lord,  whom  ye  seek,  shall  suddenly 
come  to  his  temple,"  (Mai.  iii.  1.)  In  both  passages,  the 
Lord  promises  a  better  condition  of  his  Church  than  had 
existed  under  the  Law,  and  this  unquestionably  points  out 
the  beginning  of  the  Gospel.  But  before  the  Lord  came  to 
restore  the  Church,  a  forerunner  or  herald  was  to  come,  and 
announce  that  he  was  at  hand.  Hence  we  infer,  that  the 
abrogation  of  the  Law,  and  the  beginning  of  the  Gospel, 
strictly  speaking,  took  place  when  John  began  to  preach. 

The  Evangelist  John  presents  to  us  Christ  clothed  in 
flesh,  "  the  Word  made  flesh,"  (John  i.  14 ;)  so  that  his 
birth  and  the  whole  history  of  his  appearance  are  included 
in  the  Gospel.  But  here  Mark  inquires,  when  the  Gospel 
began  to  be  published,  and,  therefore,  properly  begins  with 
John,  who  was  its  first  minister.  And  with  this  view  the 
Heavenly  Father  chose  that  the  life  of  his  Son  should  be 
buried,  as  it  were,  in  silence,  until  the  time  of  the  fuU  reve- 
lation arrived.  For  it  did  not  happen  without  the  undoubted 
Providence  of  God,  that  the  Evangelists  leave  out  the  whole 
period  which  Christ  spent  in  private,  and  pass  at  once  from 
his  earliest  infancy  to  his  thirtieth  year,  when  he  was  openly 
exhibited  to  the  world,  invested  with  his  public  character  as 
a  Redeemer ;  Luke  excepted,  who  slightly  touches  one  in- 
dication of  his  future  calling,  which  occurred  about  his 
twelfth  year,  (Luke  ii.  42.) 

It  had  a  very  close  connection  with  this  object,  that  we 
should  be  informed,  first,  that  Christ  is  a  true  man,  (John  i. 
14,)  and  next,  that  he  is  "  the  Son  of  Abraham  and  of 
David,"  (Matth.  i.  1 ;)  as  to  both  of  which,  the  Lord  has 
been  pleased  to  give  us  an  attestation.  The  other  matters 
which  we  have  examined,  relating  to  "  the  shepherds,"  (Luke 
ii.  8,)  the  "  Magi,"  (Matth.  ii.  1,)  and  "  Suneon,"  (Luke  ii. 


HARMONY  OF  THE  EVANGELISTS.  175 

25,)  were  intended  to  prove  his  Divinity.  What  Luke  relates 
about  John  and  his  father  Zacharias,  (Luke  i.  5,)  was  a  sort 
of  preparation  for  the  GospeL 

There  is  no  impropriety  in  the  change  of  the  person  which 
is  here  made,  in  quoting  the  words  of  Malachi.  According 
to  the  prophet,  God  says,  I  send  my  messenger,  and  he  shall 
prepare  the  loay  before  me.  Mark  introduces  God  as  ad- 
dressing the  Son,  Behold,  I  send  my  messenger  before  thy  face, 
toko  shall  prepare  thy  way  before  thee.  But  we  see  that 
Mark  had  no  other  intention,  than  to  express  more  clearly 
the  prophet's  meaning.  Mark  designates  Christ  the  Son  of 
God,  The  other  Evangelists  testify  that  he  was  born  of  the 
seed  of  Abraham  and  David,  and  therefore  was  the  Son  of 
man,  (Matth.  viii.  20.)  But  Mark  shows  us,  that  no  redemp- 
tion is  to  be  expected  but  from  the  Son  of  God. 

Mat.  III.  1.  Now  in  those  days.  Luke  III.  1.  And  in  the 
fifteenth  year.  It  could  not  be  gathered  from  Matthew  and 
Mark  in  what  year  of  his  age  John  began  to  preach :  but 
Luke  shows  sufficiently,  that  he  was  about  thirty  years  of 
age.  The  ancient  writers  of  the  Church  are  almost  unani- 
mously agreed,  that  he  was  born  fifteen  years  before  the 
death  of  Augustus.  His  successor  Tiberius  had  held  the 
government  of  the  Roman  Empire  for  fifteen  years,  when 
the  same  John  began  to  preach.  In  this  way  are  made  up 
the  thu'ty  years  which  I  have  mentioned.  Hence  it  follows, 
that  he  did  not  long  discharge  the  office  of  teacher,  but,  in  a 
short  time,  gave  way  to  Christ ;  for  we  shall  soon  find,  that 
Christ  also  was  baptized  in  the  thirtieth  year  of  his  age, 
when  he  was  immediately  installed  into  the  discharge  of  his 
public  office.  Now  as  John,  the  morning-star,  or  dawn,  was 
immediately  followed  by  Christ,  "  the  Sun  of  Eighteousness," 
(Mai.  iv.  2,)  there  is  no  reason  to  wonder,  that  John  dis- 
appeared, in  order  that  Christ  might  shine  alone  in  greater 
brightness. 

Luke  III.  1.  When  Pontius  Pilate  was  governor  of  Judea. 
It  is  probable  that  this  was  the  second  year  of  Pilate's 
government :  for  since  Tiberius  had  held  the  reins  of  govern- 


176  COMMENTARY  ON  A 

ment,  he  had,  as  Josephus  informs  us,  (xvili.  ii.  2,)  appointed 
Valerius  Gratus  to  be  governor  of  Judea,  in  room  of  Annius 
Rufus.  This  change  might  take  place  in  his  second  year. 
The  same  Josephus  writes,  that  Valerius  was  governor  of 
Judea  for  "  eleven  years,  when  Pontius  Pilate  came  as  his 
successor,"  (Ant.  xviii.  ii.  2.)  Pilate,  therefore,  had  governed 
the  province  for  two  years,  when  John  began  to  preach  the 
Gospel.  This  Herod,  whom  Luke  makes  tetrarch  of  Judea, 
was  the  second  heir  of  Herod  the  Great,  and  succeeded  to 
his  father  by  will.  Archelaus  had  received  the  ethnarchy  of 
Judea,  but,  when  he  was  banished  to  Vienna  (Jos.  Wars, 
ii.  vii.  3)  by  Augustus,  that  portion  fell  into  the  hands  of 
the  Romans.  Luke  mentions  here  two  sons  of  Herod, — 
Herod  Antipas,  w^ho  had  been  made  tetrarch  of  Galilee,  and 
governed  Samaria  and  Peraea, — and  Philip,  who  was  tetrarch 
of  Trachonitis  and  Iturea,  and  reigned  from  the  sea  of  Tibe- 
rias, or  Gennesareth,  to  the  foot  of  Lebanon,  which  is  the 
source  of  the  river  Jordan. 

Lysanias  has  been  falsely  supposed  to  be  the  son  of 
Ptolemy  Mennaeus,  King  of  Chalcis,  who  had  been  long  be- 
fore put  to  death  by  Cleopatra,  about  thirty  years  before  the 
birth  of  Christ,  as  Josephus  relates,  (Ant.  xv.  iv.  1.)  He 
could  hardly  even  be  the  grandson  of  Ptolemy,  who,  as  the 
same  Josephus  records,  kindled  the  Parthian  war,  (Wars,  i. 
xiii.  1 ;)  for  then  he  must  have  been  more  than  sixty  years 
of  age  at  the  time  of  which  Luke  speaks.  Besides,  as  it  was 
under  Antigonus  that  the  Parthian  war  commenced,  he  must 
even  then  have  been  a  full-grown  man.  Now  Ptolemy  Men- 
naeus died  not  long  after  the  murder  of  Julius  Caesar,  during 
the  triumvirate  of  Lepidus,  Antony,  and  Octavius,  (Jos. 
Wars,  i.  xiii.  1.)  But  as  this  grandson  of  Ptolemy  bore  the 
name  of  Lysanias  as  w^ell  as  his  father,  he  might  have  left  a 
son  who  had  the  same  sirname.  Meanwhile,  there  can  be  no 
hesitation  in  rejecting  the  error  of  those  who  make  Lysanias 
to  live  sixty  years  after  he  had  been  slain  by  Cleopatra. 

The  w^ord  Tetrarch  is  here  used  in  a  sense  not  quite  accu- 
rate, as  if  the  whole  country  had  been  divided  into  four 
parts.  But  as  at  first  there  was  a  fourfold  division  into  dis- 
tricts, so  afterwards,  when  other  changes  took  place,  the 


HARMONY  OF  THE  EVANGELISTS.  177 

names  Tetrarch  and  Tetrarchies  were  retained  by  way  of 
honour.  In  this  sense  Pliny  enumerates  seventeen  tetrar- 
chies of  one  country. 

Luke  III.  2.  Annas  and  Caiaphas  being  the  high  priests. 
It  is  certain,  that  there  never  were  two  persons  who  held  the 
office  of  high  priest  at  the  same  time.  Josephus  states,  that 
Valerius  Gratus  made  Caiaphas  high  priest,  a  short  time 
before  he  left  the  government.  During  the  time  that  Pilate 
was  governor  of  Judea,  Josephus  does  not  speak  of  him  as 
having  made  any  change  in  this  respect ;  ^  but,  on  the  con- 
trary, states  that,  when  Pilate  had  been  recalled  from  the 
government,  and  sent  to  plead  his  cause  at  Rome,  Vitellius, 
who  was  at  that  time  governor  of  Syria,  reduced  Caiaphas  to 
a  private  rank,  and  transferred  the  high  priesthood  to  Jona- 
than, the  son  of  Ananus,  (Ant.  xviii.  iv.  3.)  When  Luke 
says  that  there  were  two  high  priests,  we  must  not  understand 
him  to  mean,  that  both  held  the  same  title,  but  that  the 
honour  of  the  priesthood  was  partly  shared  with  him  by 
Annas  his  father-in-law.  Luke's  narrative  indicates  such  a 
state  of  trouble  and  confusion,  that,  though  there  was  not 
more  than  one  person  who  was  actually  high  priest,  the  sacred 
office  was  torn  in  pieces  by  ambition  and  tyranny. 

The  word  of  the  Lord  came  upon  John.  Before  relating,  as 
the  other  Evangelists  do,  that  John  began  to  exercise  his 
office  of  teaching,  Luke  asserts  that  he  was  divinely  called 
to  that  office :  and  he  does  so,  in  order  to  assure  us,  that  the 
ministry  of  John  carried  undoubted  authority.  Why  the 
interpreters  have  chosen  to  translate  the  word,  It/  'iwai/i/Tjv, 


^  The  whole  passage  is  remarkable,  and  proves  that  the  appointment  to 
the  sacred  office  of  high  priest  was  entirely  at  the  disposal  of  the  Roman 
Governor.  "  This  man  (Valerius  Gratus)  deprived  Ananus  of  the  high 
priesthood,  and  appointed  Ishmael,  the  son  of  Phabi,  to  be  high  priest. 
He  also  deprived  him  in  a  Httle  time,  and  ordained  Eleazar,  the  son  of 
Ananus,  who  had  been  high  priest  before,  to  be  high  priest :  which  office, 
when  he  had  held  for  a  year,  Gratus  deprived  him  of  it,  and  gave  the  high 
priesthood  to  Simon,  the  son  of  Camithus ;  and,  when  he  had  possessed 
that  dignity  no  longer  than  a  year,  Joseph  Caiaphas  was  made  his  suc- 
cessor. When  Gratus  had  done  those  things,  he  went  back  to  Rome, 
after  he  had  tarried  in  Judea  eleven  years,  when  Pontius  Pilate  came  as 
his  successor." — (Ant.  xviii.  ii.  2.) 

VOL.  I.  M 


178  COMMENTARY  ON  A 

UPON  Johuy  instead  of  to  John^  I  do  not  see :  but  because 
there  is  no  ambiguity  as  to  the  meaning,  that  this  commis- 
sion was  entrusted  to  him,  and  that  he  received  a  command 
to  preach,  I  have  followed  the  received  version.  Hence 
infer,  that  there  are  no  regular  teachers,  but  those  on  whom 
God  has  conferred  the  office ;  and  that  it  is  not  enough  to 
have  the  word  of  God,  if  there  be  not  likewise  a  special 
calling* 

Matthew  and  Mark  do  not  speak  of  the  preaching  of  John 
as  extending  beyond  the  ivilderness,  while  Luke  says,  that  he 
came  into  all  the  country  around  Jordan,  These  statements 
may  be  reconciled  by  observing,  that  John  discharged  the 
office  of  teaching  among  the  neighbours,  with  whom  he 
dwelt ;  but  that  his  Gospel  spread  more  widely,  and  became 
known  in  many  places,  so  that  the  report  of  it,  in  a  short 
time,  reached  Jerusalem.  Indeed,  the  whole  of  that  tract  of 
the  Jordan  might  be  called  a  wilderness :  for  the  word  does 
not  mean  "  a  solitude,"  but  "  a  rough,  and  mountainous,  and 
thinly  inhabited  district." 

Matthew  III.  2.  Repent  ye.  Matthew  differs  from  the 
other  two  Evangelists  in  this  respect,  that  he  relates  the  sub- 
stance of  John's  doctrine,  as  uttered  by  John  himself,  while 
they  relate  it  in  their  own  words;  though  Mark  has  one 
word  more  than  Luke  :  for  he  says,  he  came  baptizing,  and 
preaching  the  baptism  of  repentance.  But  in  substance  there 
is  the  most  perfect  agreement :  for  they  all  connect  repent- 
ance with  the  forgiveness  of  sins.  The  kingdom  of  Godaixiong 
men  is  nothing  else  than  a  restoration  to  a  happy  life ;  or,  in 
other  words,  it  is  true  and  everlasting  happiness.  When 
John  says,  that  the  kingdom  of  God  is  at  hand,  his  meaning 
is,  that  men,  who  were  alienated  from  the  righteousness  of 
God,  and  banished  from  the  kingdom  of  heaven,  must  be  again 
gathered  to  God,  and  live  under  his  guidance.  This  is  accom- 
plished by  a  free  adoption  and  the  forgiveness  of  sins,  by 
which  he  reconciles  to  himself  those  who  were  unworthy.  In 
a  word,  the  kingdom  of  heaven  is  nothing  else  than  "  new- 
ness of  life,"  (Eom.  vi.  4,)  by  which  God  restores  us  to  the 
hope  of  a  blessed  immortality.    Having  rescued  us  from  the 


HARMONY  OF  THE  EVANGELISTS.  179 

bondage  of  sin  and  death,  he  clanns  us  as  his  own;  that, 
even  while  our  pilgrimage  on  earth  continues,  we  may  enjoy 
the  heavenly  life  by  faith  :  for  he  "  hath  blessed  us  with  all 
spiritual  blessings  in  heavenly  places  in  Christ,"  (Eph.  i.  3.) 
Though  we  are  like  dead  men,  yet  we  know  that  our  life  is 
secure ;  for  it  "  is  hid  with  Christ  in  God,"  (Col.  iii.  3.) 

From  this  doctrine,  as  its  source,  is  drawn  the  exhortation 
to  repentance.  For  John  does  not  say,  "  Repent  ye,  and  in 
this  way  the  kingdom  of  heaven  will  afterwards  be  at  hand  f"* 
but  first  brings  forward  the  grace  of  God,  and  then  exhorts 
men  to  repent.  Hence  it  is  evident,  that  the  foundation  of 
repentance  is  the  mercy  of  God,  by  which  he  restores  the 
lost.  In  no  other  sense  is  it  stated  by  Mark  and  Luke,  that 
he  preached  repentance  for  the  forgiveness  of  sins.  Repentance 
is  not  placed  first,  as  some  ignorantly  suppose,  as  if  it  were 
the  ground  of  the  forgiveness  of  sins,  or  as  if  it  induced  God 
to  begin  to  be  gracious  to  us  ;  but  men  are  commanded  to 
repent,  that  they  may  receive  the  reconciliation  which  is 
oflfered  to  them.  Now,  as  the  undeserved  love  of  God — 
by  which  he  receives  into  his  favour  wretched  men,  "  not 
imputing  their  trespasses  unto  them,"  (2  Cor.  v.  19) — is 
first  in  order ;  so  it  must  be  observed,  that  pardon  of  sins  is 
bestowed  upon  us  in  Christ,  not  that  God  may  treat  them 
with  indulgence,  but  that  he  may  heal  us  from  our  sins. 
And,  indeed,  without  hatred  of  sin  and  remorse  for  transgres- 
sions, no  man  will  taste  the  grace  of  God.  But  a  definition 
of  repentance  smd  faith  may  explain  more  fully  the  manner  in 
which  both  are  connected ;  which  leads  me  to  handle  this 
doctrine  more  sparingly. 

With  regard  to  the  meaning  of  the  present  passage,  it  is 
proper  to  observe,  that  the  whole  Gospel  consists  of  two 
parts, — forgiveness  of  sins^  and  repentance.  Now,  as  Matthew 
denominates  the  first  of  these  the  kingdom  of  heaven,  we  may 
conclude,  that  men  are  in  a  state  of  deadly  enmity  with  God, 
and  altogether  shut  out  from  the  heavenly  kingdom,  till  God 
receives  them  into  favour.  Though  John,  when  he  intro- 
duces the  mention  of  the  grace  of  God,  exhorts  men  to  re- 
pentance, yet  it  must  not  be  forgotten,  that  repentance,  not 


180  COMMENT AKY  ON  A 

less  than  the  inheritance  of  the  heavenly  kingdom,  is  the  gift 
of  God.  As  he  freely  pardons  our  sins,  and  delivers  us,  by 
his  mercy,  from  the  condemnation  of  eternal  death,  so  also 
does  he  form  us  anew  to  his  image,  that  we  may  live  unto 
righteousness.  As  he  freely  adopts  us  for  his  sons,  so  he 
regenerates  us  by  his  Spirit,  that  our  life  may  testify,  that 
we  do  not  falsely^  address  him  as  our  Father.  In  like  man- 
ner, Christ  washes  away  our  sins  by  his  blood,  and  reconciles 
our  Heavenly  Father  to  us  by  the  sacrifice  of  his  death ; 
but,  at  the  same  time,  in  consequence  of  "  our  old  man  being 
crucified  with  him,  and  the  body  of  sin  destroyed,"  (Rom. 
vi.  6,)  he  makes  us  "  alive  "  unto  righteousness.  The  sum 
of  the  Gospel  is,  that  God,  through  his  Son,  takes  away  our 
sins,  and  admits  us  to  fellowship  with  him,  that  we,  "  deny- 
ing ourselves "  and  our  own  nature,  may  "  live  soberly, 
righteously,  and  godly,"  and  thus  may  exercise  ourselves  on 
earth  in  meditating  on  the  heavenly  life. 

Luke  III.  3.  Preaching  the  baptism  of  repentance.  This 
form  of  expression  shows  first,  generally,  what  is  the  right 
use  of  the  Sacraments  ;  and  next,  why  baptism  was  instituted, 
and  in  what  it  consists.  A  sacrament,  then,  is  not  a  dumb 
ceremony,  exhibiting  some  unmeaning  pomp  without  doc- 
trine ;  but  the  Word  of  God  is  joined  to  it,  and  gives  life  to 
the  outward  ceremony.  By  the  Word  I  mean,  not  mutter- 
ings  of  a  magical  character,  made  by  some  exorcist  between 
his  teeth,  but  what  is  pronounced  with  a  clear  and  distinct 
voice,  and  leads  to  the  edification  of  faith.  For  we  are  not 
simply  told,  that  John  baptized  unto  repentance,  as  if  the  grace 
of  God  were  contained  in  a  visible  sign ;  but  that  he  ex- 
plained, in  his  preaching,  the  advantage  of  baptism,  that  the 
sign,  through  the  word  preached,  might  produce  its  effect. 
This  is  the  peculiarity  of  baptism,  that  it  is  said  to  be  an 
outward  representation  of  repentance  for  the  forgiveness  of 
sins.  Now,  as  the  meaning,  power,  and  nature  of  that  bap- 
tism are  the  same  as  ours,  if  we  judge  of  the  figure  from  its 

1  "  Ce  n'est  pas  a  fausses  enseignes  ni  par  feintise." — "It  is  not  with 
false  colours,  nor  by  hypocrisy." 


HARMONY  OF  THE  EVANGELISTS.  181 

true  import,  it  is  incorrect  to  say,  that  the  baptism  of  John 
is  different  from  the  baptism  of  Christ.^ 

Matthew  III.  3.  The  voice  of  one  crying  in  the  icilderness. 
Though  this  passage  of  the  prophet  Isaiah  (xL  3)  ought  not 
to  be  limited  exclusively  to  John,  yet  he  is  one  of  the  number 
of  those  to  whom  it  certainly  refers.  After  having  spoken 
of  the  destruction  of  the  city,  and  of  the  awful  calamities 
that  would  befall  the  people,  he  promises  a  restoration  that 
would  follow.  His  words  are,  "  Comfort  ye,  comfort  ye  my 
people,  saith  your  God,"  (Isa.  xl.  1.)  When  the  temple  had 
been  thrown  down,  and  sacrifices  abolished,  and  the  people 
led  away  into  captivity,  their  affairs  seemed  to  be  desperate. 
And  as  their  ears  had  been  deaf  to  the  uninterrupted  voice 
of  the  prophets,  the  Lord  kept  silence  for  a  time.^  That 
pious  minds  may  not  be  cast  down  during  this  melancholy 
silence,  the  prophet  announces,  that  other  preachers  of  grace 
will- yet  arise,  to  awaken  in  the  people  a  hope  of  salvation. 
Such  were  Zechariah,  Haggai,  Malachi,  and  the  like.^  But 
as  the  restoration  promised  is  perpetual,  and  not  for  a  time 
only,  and  as  Isaiah  refers  chiefly  to  the  redemption,  which 
was  to  be  expressed  at  the  coming  of  Clirist,  John  the  Bap- 
tist is  justly  considered  the  chief  minister  of  consolation. 

Next  follows  in  the  words  of  the  prophet,  The  voice  of  one 
crying.    That  voice  is  contrasted  with  the  temporary  silence,* 


1  "  Maintenant  puis  que  le  Baptesme  de  Jean  a  eu  mesine  significa- 
tion, vertu  et  propriete  que  le  nostre,  si  nous  voulons  juger  de  la  figure  et 
du  signe  selon  la  chose  signifiee,  c'est  a  dire  la  verite,  nous  trouverons 
que  le  Baptesme  administre  par  Clirist,  n'a  point  este  autre  que  celuy  que 
Jean  a  administre." — "  Now,  siace  the  Baptism  of  John  had  the  same 
meaning,  power,  and  nature  as  ours,  if  we  wish  to  judge  of  the  figm-e  and 
of  the  sign  according  to  the  thing  signified,  that  is  to  say  the  reahty,  we 
shall  find  that  the  Baptism  administered  by  Christ  was  no  other  than  that 
which  John  administered." 

*  "  Et  pource  qu'ils  avoyent  auparavant  ferme  leurs  aureilles  a  la 
voix  des  prophetes,  qui  journellement  et  sans  cesse,  parloyent  a  eux,  le 
Seigneiu"  se  teut,  et  laissa  de  parler  a  eux  pour  un  temps." — "  And  be- 
cause they  had  formerly  shut  their  ears  to  the  voice  of  the  prophets,  who 
daily  and  unceasingly  spoke  to  them,  the  Lord  was  silent,  and  ceased  to 
speak  to  them  for  a  time." 

^  "  Malachie,  Esdras,  et  autres  semblables  personnages." — "  Malachi, 
Ezra,  and  other  sunilar  characters." 

*  "  Anquel  il  n'y  avoit  personne  qui  parlast  au  nom  de  Dieu  }" — "  in 
which  there  was  nobody  who  spoke  in  the  name  of  God." 


182  COMMENTARY  ON  A 

which  I  have  just  mentioned:  for  the  Jews  were  to  be 
deprived,  for  a  time,  of  the  instruction,  which  they  had 
wickedly  despised.  The  word  wilderness  is  here  used  meta- 
phorically for  desolation,  or  the  frightful  ruin  of  the  nation, 
such  as  existed  in  the  time  of  the  captivity.  It  was  so  dis- 
mally shattered,  that  it  might  well  be  compared  to  a  loilder- 
ness.  The  prophet  magnifies  the  grace  of  God.  "  Though 
the  people,"  says  he,  "  have  been  driven  far  from  their  coun- 
try, and  even  excluded  from  the  society  of  men,  yet  the 
voice  of  God  will  yet  be  heard  in  the  tvilderness,  to  revive 
the  dead  with  joyful  consolation."  When  John  began  to 
preach,  Jerusalem  was  in  this  sense  a  ivilderness :  for  all  had 
been  reduced  to  wild  and  frightful  confusion.  But  the  very 
sight  of  a  visible  ivilderness  must  have  had  a  powerful  effect 
on  stupid  and  hardened  men,  leading  them  to  perceive  that 
they  were  in  a  state  of  death,  and  to  accept  the  promise  of 
salvation,  which  had  been  held  out  to  them.  We  now  see, 
that  this  prediction  actually  relates  to  John,  and  is  most 
properly  applied  to  him. 

Prepare  the  way  of  the  Lord,  The  prophet  undoubtedly 
addresses  Cyrus  and  the  Persians,  whose  agency  the  Lord 
employed  in  this  matter.  The  meaning  is :  by  his  wonderful 
power,  God  will  open  a  way  to  his  people  through  impassable 
forests,  through  broken  rocks,  through  a  sandy  desert ;  for 
he  will  have  at  hand  the  ministers  of  his  grace,  to  remove  all 
hinderances  out  of  the  way.  But  that  was  a  shadowy  anti- 
cipation of  redemption.  When  the  spiritual  truth  is  about 
to  appear,  John  is  sent  to  remove  obstacles.  And  even  now 
the  same  voice  sounds  in  our  ears,  that  we  may  prepare  the 
way  of  the  Lord :  that  is,  that  we  may  take  out  of  the  way 
those  sins  which  obstruct  the  kingdom  of  Christ,  and  thus 
may  give  access  to  his  grace.  To  the  same  purpose  are  the 
following  words  of  the  prophet :  the  crooked  shall  be  made 
straight,  (Isa.  xl.  4.)  All  that  they  mean  is :  there  are  in- 
tricate and  crooked  windings  in  the  world,  but  through  such 
appalling  difficulties  the  Lord  makes  a  way  for  himself,  and 
breaks  through,  by  incredible  means,  to  accomplish  our  sal- 
vation. 

Luke  III.  6.  And  all  flesh  shall  see  the  salvation  of  God. 


HAEMONY  OF  THE  EVANGELISTS.  183 

That  salvation  will  not  be  at  all  obscure,  or  experienced  by 
a  small  number  of  persons,  but  will  strike  every  eye,  and  will 
be  common  to  all.  Hence  it  follows  that  this  prediction  was 
far  from  being  accomplished,  when  the  people  returned  from 
Babylon  :^  for  though  the  Lord  gave,  at  that  time,  a  memo- 
rable display  of  his  grace,  yet  he  did  not  reveal  his  salvation 
to  the  whole  world.  On  the  contrary,  the  prophet's  design 
was,  to  present  the  uncommon  excellence  of  the  salvation 
which  was  to  be  manifested,  in  contrast  with  God's  former 
benefits,  and  thus  to  inform  believers,  that  the  dispensations 
of  God  towards  his  Church  had  never  been  so  remarkable, 
nor  his  power  so  illustriously  displayed  in  their  deliverance. 
Flesh  is  here  put  for  men^  without  being  intended  to  denote 
their  depravity.^ 

Matthew  III.  4.  And  the  same  John  had  his  raiment  of 
cameVs  hair.  The  Evangelist  does  not  desire  us  to  reckon 
it  as  one  of  John's  chief  excellencies,  that  he  followed  a 
rough  and  austere  way  of  living,  or  even  that  he  avoided  a 
moderate  and  ordinary  degree  of  elegance  :  but,  having 
already  stated  that  he  was  an  inhabitant  of  the  mountains, 
he  now  adds,  that  his  food  and  clothing  were  adapted  to 
his  residence.  And  he  mentions  this,  not  only  to  inform 
us,  that  John  was  satisfied  with  the  food  and  dress  of  the 
peasants,  and  partook  of  no  delicacies ;  but  that,  under  a 
mean  and  contemptible  garb,  he  was  held  in  high  estimation 
by  men  of  rank  and  splendour.  Superstitious  persons  look 
upon  righteousness  as  consisting  almost  entirely  of  outward 
appearances,  and  have  commonly  thought,  that  abstinence 
of  this  kind  was  the  perfection  of  holiness.  Nearly  akin 
to  this  is  the  error,  of  supposing  him  to  be  a  man  who  lived 
in  solitude,  and  who  disdained  the  ordinary  way  of  living ; 
as  the  only  superiority  of  hermits  and  monks  is,  that  they 
differ  from  other  people.  Nay,  gross  ignorance  has  gone 
so  far  that,  out  of  cameVs  hair  they  have  made  an  entire  skin, 

^  ^'  In  populi  reditu ;" — "  quand  le  peuple  est  retourne  de  Babylone." 
2  "  Le  mot  de  Chair  n'est  pas  ici  mis  pour  denoter  la  corruption  de 
nature,  mais  il  signifie  simplement  les  liommes." — "  The  word  Flesh  is  not 
put  here  to  denote  the  conniption  of  nature,  but  means  simply  mew." 


184  COMMENTARY  ON  A 

Now,  there  can  be  no  doubt,  that  the  Evangelist  here 
describes  a  man  of  the  mountains,^  widely  distant  from  all 
the  refinement  and  delicacies  of  towns, — not  only  satisfied 
with  such  food  as  could  be  procured,  but  eating  only  what 
was  fit  to  be  used  in  its  natural  state,  such  as  loild  honey, 
which  is  supplied  by  that  region  in  great  abundance,  and 
locusts,  with  which  it  also  abounds.  Or  he  may  have  in- 
tended to  point  out  that,  when  a  man  of  mean  aspect,  and 
without  any  polite  accomplishments,  appeared  in  public 
life,  it  was  attended  by  this  advantage,  that  the  majesty  of 
God  shone  alone  in  him,  and  yet  struck  all  with  admira- 
tion. For  we  must  observe  what  is  added,  that  there  was 
a  great  concourse  of  people  from  all  directions  ;  from  which 
we  infer,  that  his  fame  was  very  widely  spread.^  Or  the 
Evangelist  may  have  signified  the  design  of  God,  to  present, 
in  the  person  of  John,  a  singular  instance  of  frugality,  and, 
in  this  manner,  to  fill  the  Jews  with  reverence  for  his  doc- 
trine, or  at  least  to  convince  them  of  ingratitude,  according 
to  that  saying  of  our  Lord,  John  the  Baptist  came  neither  eat- 
ing bread  nor  drinking  wine,  (Luke  vii.  33.) 

Matthew  III.  6  ;  Mark  I.  5.  And  were  baptized,  confess- 
ing their  sins.  This  confession  was  a  testimony  of  repentance : 
for,  as  the  Lord,  in  the  sacraments,  brings  himself  under 
obligation  to  us,  as  if  he  had  given  his  own  hand-writing, 
so  it  is  our  duty,  on  the  other  hand,  to  reply  to  him.  In 
Baptism,  he  declares  that  our  sins  are  forgiven,  and  calls  us 
to  repentance.  That  men  may  come  forward,  in  a  right 
manner,  to  be  baptized,  confession  of  sins  is  demanded  from 
them  :  otherwise  the  whole  performance  would  be  nothing 
but  an  idle  mockery.^  Let  it  be  observed,  that  we  are  here 
speaking  of  adults,  who  ought  not,  we  are  aware,  to  be 
admitted  indiscriminately  into  the  Church,   or  introduced 

1  "  Montanum  hominem  ;" — "  un  homme  suivant  les  montagnes." 

2  "  Qu'il  a  ete  merveilleusement  grand  bruit  de  luy  par  tout  le  pays." 
— "  That  there  was  an  astonishingly  great  noise  about  him  through  all 
the  country." 

2  "  Autrement,  tout  ce  sainct  mystere  serolt  tournee  en  mines  et  bas- 
tellerie." — "  Otherwise,  all  this  holy  mystery  would  be  turned  into  grim- 
aces and  buffoonery." 


HARMONY  OF  THE  EVANGELISTS.  185 

by  Baptism  into  the  body  of  Christ/  till  an  examination 
has  been  previously  made.^ 

Hence  it  is  obvious,  how  absurdly  this  passage  has  been 
tortured  by  the  Papists,  to  support  auricular  confession. 
There  were  no  priests  at  hand,  in  whose  ears  each  individual 
might  privately  mutter^  his  sins  ;  nor  is  it  said  that  they 
enumerated  all  their  sins;  nor  are  we  told  that  John  left 
in  charge  to  his  disciples  an  ordinary  rule  for  confession. 
Even  granting  to  Papists  all  that  they  ask,  confession  will 
belong  to  Catechumens  alone,"^  and  will  have  no  place  after 
Baptism.  At  all  events,  the  law  which  they  lay  down  for 
confession  after  Baptism,  derives  no  countenance  from 
John's  example."^ 

Matthew.  Luke. 

TTT.  7.     And  when  he  III,  7.  He  said  therefore  to  the  multitudes, 

saw  many  of  the  Phari-  which  went  out,  that  they  might  be  baptized 

sees  and  Sadducees  com-  by  him,  Offspring  of  vipers,  who  warned  you 

ing  to   his    baptism,   he  to  flee  from  the  wrath  to  come?    8.   Yield 

said  to  them,    Offspring  therefore  fruits  worthy  of  repentance.     And 

of    vipers,    who    warned  begin  not  to  say  within  yourselves,  We  have 

you   that   ye    might  flee  Abraham  for  our  father:  for  I  say  to  you, 

from  the  wrath  to  come  ?  that  God  is  able,  from  those  stones,  to  raise 

8.  Yield  then  fruits  up  children  to  Abraham.  9.  And  now  also 
worthy     of    repentance,  the  axe  is  laid  to  the  root  of  the  trees :  every 

9.  Ajid  think  not  to  tree,  therefore,  which  yieldeth  not  good^fruit,  is 
say  within  yourselves,  cut  down,  and  is  thrown  into  the  fire.  10.  And 
We  have  Abraham  for  the  multitudes  asked  him,  sa}dng.  What  then 
our  father  :  for  I  say  to  shall  we  do  ?  11.  And  he  answering  saith  to 
you,  that  God  is  able  to  them,  He  who  hath  two  coats,  let  him  impart 
raise,  from  these  stones,  to  him  who  hath  none  ;  and  he  who  hath  food, 

1  "En  la  communion  de  Christ;" — "into  communion  or  fellowship 
with  Christ." 

2  "Devant  qu'ils  n'ayent  este  examinez  et  interroguez  de  leur  foy ;" 
— "  before  they  have  been  examined  and  interrogated  as  to  their  faith." 

3  "  H  n'y  avoit  point  la  de  prestres,  devant  lequel  un  chacun  eust  peu 
s'a  genouiller  I'un  apres  I'autre,  pom-barboter  ses  pechez  en  leurs  aureUles." 
— "  There  were  no  priests  there,  before  whom  each  uidi\ddual  might 
kneel  down,  one  after  another,  to  mutter  his  sins  in  their  ears." 

^  "  Ceste  confession  n'appartient  droit  qu'a  ceux  qui  de  nouveau  se 
convertissent  a  la  foy." — "  That  confession  would  only  belong  to  those 
who  are  recently  converted  to  the  faith." 

5  "  Pour  le  moins,  quand  ils  commandent  par  leur  loy  de  se  confesser 
depuis  le  Baptesme,  ils  ne  peuvent  pas  dire  qu'ils  ensuivent  Jean,  ny 
I'alleguer  pour  autheur." — "  At  least,  when  they  enjoin,  by  then-  law,  to 
make  confession  after  Baptism,  they  cannot  say  that  they  follow  John, 
nor  produce  him  as  their  author." 


186  commentary  on  a 

Matthew.  Luke. 

children  to  Abraham,  let  lilm  do  in  like  manner.^  12.  And  the 
10.  And  now  also  the  publicans  also  came,  that  they  might  be  bap- 
axe  is  laid  at  the  root  tized,  and  said  to  him,  Master,  what  shall  we 
of  the  trees:  every  tree,  do?  13.  And  he  said  to  them.  Exact  no 
therefore,  which  yieldeth  more  than  what  has  been  enjoined  you. 
not  good  fruit,  is  cut  14.  And  the  soldiers  also  asked  him,  sajdng, 
down,  and  is  thrown  into  And  what  shall  we  do  ?  He  saith  to  them, 
the  fire.  Do  violence  to  no  man,  accuse  no  man  falsely, 
and  be  content  with  your  wages. 

Matthew  III.  7.  And  when  he  saio  many  of  the  Pharisees, 
It  is  here  related  by  Matthew  and  Luke,  that  John  did  not 
merely  preach  repentance  in  a  general  manner,  but  that  he 
also  applied  his  discourse  to  individuals.  And  the  manner 
of  teaching  will,  in  point  of  fact,  be  very  unprofitable,  if 
instructors  do  not  judiciously  inquire  what  the  season  de- 
mands, and  what  belongs  to  individuals.  Nothing  can  be 
more  unequal,  in  this  respect,  than  a  constant  equality.^ 

For  this  reason  John,  we  are  told,  addressed  the  Phari- 
sees and  Sadducees  with  greater  severity :  because  he  saw 
that  their  hypocrisy,  and  swelling  pride,  rendered  them  liable 
to  be  more  severely  censured  than  the  common  people.  To 
comprehend  more  fully  his  design,  Ave  must  understand,  that 
none  are  more  stupid  than  hypocrites,  who  deceive  them- 
selves and  others  by  the  outward  mask  of  holiness.  While 
God  thunders,  on  all  sides,  against  the  whole  world,  they 
construct  a  refuge  for  themselves  in  their  own  deceitful 
fancy;  for  they  are  convinced  that  they  have  nothing  to  do 
with  the  judgment  of  God. 

Does  any  one  suppose,  that  John  acted  improperly,  in 
treating  them  with  so  much  harshness  at  the  first  interview  ? 
I  reply :  They  were  not  unknown  to  him,^  and  the  knowledge 
he  had  of  them  was  derived,  not  from  acquaintance  or  ex- 
perience, but,  on  the  contrary,  from  a  secret  revelation  of 
the  Spirit.      It  was  therefore  necessary  that  he  should  not 

1  "  Qui  a  k  manger,  face  la  semblable." — "  He  who  hath  to  eat,  let 
him  do  the  like." 

2  "  Et  n'  y  a  rien  plus  inegal  en  cest  endroit,  que  de  vouloir  garder 
tousjours  une  mesme  egalite." — '*  And  nothing  is  more  unequal,  in  this 
respect,  than  to  wish  to  maintain  always  one  uniform  equaHty." 

^  "  Je  respond,  qu'il  cognoissoit  bien  quelles  gens  c'estoyent." — "  I 
reply,  that  he  knew  weU  what  sort  of  people  they  were." 


HARMONY  OF  THE  EVANGELISTS.  187 

spare  them,  lest  they  might  return  home  more  inflated  with 
pride.  Is  it  again  objected,  that  they  ought  not  to  have 
been  terrified  by  such  severity  of  reproof,  because  they  made 
a  profession,  in  baptism,  that  they  would  afterwards  be  dif- 
ferent persons  from  what  they  had  formerly  been  ?  The  reply 
is  still  easy.  Those  whose  habits  of  uttering  falsehood  to 
God,  and  of  deceiving  themselves,  lead  them  to  hold  out 
hypocrisy  and  pretension,  instead  of  the  reality,  ought  to  be 
urged,  with  greater  sharpness  than  other  men,  to  true  repent- 
ance. There  is  an  astonishing  pertinacity,  as  I  have  said, 
in  hypocrites ;  and,  until  they  have  been  flayed  by  violence, 
they  obstinately  keep  their  skin. 

As  to  the  loud  and  open  rebuke,  which  was  administered 
to  them  in  presence  of  all,  it  was  for  the  sake  of  others  ;  and 
that  is  the  reason  why  Luke  mentions,  that  it  was  addressed 
to  multitudes,  (Luke  iii.  7.)  Though  the  persons  whom 
John  reproved  were  few  in  number,  his  design  was  to  strike 
terror  on  all ;  as  Paul  enjoins  us  to  regard  it  as  the  advan- 
tage of  public  rebukes,  "  that  others  also  may  fear,"  (1  Tim. 
V.  20.)  He  addresses  directly  the  Pharisees  and  Sadducees, 
and  at  the  same  time,  addresses,  through  them,  a  warning  to 
all,  not  to  hold  out  a  hypocritical  appearance  of  repentance, 
instead  of  a  true  affection  of  the  heart.  Besides,  it  was  of 
great  importance  to  the  whole  nation  to  know  ^  what  sort  of 
people  the  Pharisees  and  Sadducees  were,  who  had  miserably 
corrupted  the  worship  of  God,  wasted  the  church,  and  over- 
turned the  whole  of  religion ; — in  a  word,  who  had  extin- 
guished the  light  of  God  by  their  corruptions,  and  infected 
every  thing  by  their  crimes. 

It  is  probable,  therefore,  that  John  publicly  attacked  the 
Pharisees,  for  the  benefit  of  the  whole  church  of  God,  that 
they  might  no  longer  dazzle  the  eyes  of  simple  men  by 
empty  show,  or  hold  the  body  of  the  people  under  oppression 
by  wicked  tyranny.  In  this  respect,  it  was  a  remarkable 
display  of  his  firmness,  that  those,  who  were  highly  esteemed 

1  "  Davantage,  tout  le  peuple  avoit  grand  interest  d'estre  advertis 
quelles  gens  estoyent  les  Sadduciens  et  Pharisiens." — "  Besides,  all  the 
people  had  a  deep  interest  in  being  warned  what  sort  of  people  the  Sad- 
ducees and  Pharisees  were." 


188  COMMENTARY  ON  A 

by  others,  were  not  spared  on  account  of  their  reputation, 
but  sternly  reduced,  as  they  deserved,  to  their  proper  rank. 
And  thus  ought  all  godly  instructors  to  be  zealous,  not  to 
dread  any  power  of  man,  but  boldly  strive  to  "  cast  down 
every  high  thing  that  exalteth  itself  against  Christ,  (2  Cor. 
X.  5.) 

If  John,  the  organ  of  the  Holy  Spirit,  employed  such  seve- 
rity of  language  in  his  opening  address  to  those  who  volun- 
tarily came  to  be  baptized,  and  to  make  a  public  profession 
of  the  gospel ;  how  ought  we  now  to  act  towards  the  avowed 
enemies  of  Christ,  who  not  only  reject  obstinately  all  that 
belongs  to  sound  doctrine,  but  whose  efforts  to  extinguish 
the  name  of  Christ  are  violently  maintained  by  fire  and 
sword  ?  Most  certainly,  if  you  compare  the  Pope,  and  his 
abominable  clergy,  with  the  Pharisees  and  Sadducees,  the 
mildest  possible  way  of  dealing  with  them  will  be,  to  throw 
them  all  into  one  bundle.  Those,  whose  ears  are  so  delicate, 
that  they  cannot  endure  to  have  any  bitter  thing  said  against 
the  Pope,  must  argue,  not  with  us,  but  with  the  Spirit  of 
God.  Yet  let  godly  teachers  beware,  lest,  while  they  are 
influenced  by  holy  zeal  against  the  tyrants  of  the  Church, 
they  mingle  with  it  the  affections  of  the  flesh.  And  as  no 
vehemence,  which  is  not  regulated  by  the  wisdom  of  the 
Spirit,  can  obtain  the  divine  approbation,  let  them  not  only 
restrain  their  feelings,  but  surrender  themselves  to  the  Holy 
Spirit,  and  implore  his  guidance,  that  nothing  may  escape 
them  through  inadvertency.^ 

Offspring  of  vipers.  He  gives  them  this  name,  instead  of 
simply  calling  them  vipers,  in  order  to  expose  the  envenomed 
malice  of  the  whole  class :  for  he  intended  to  condemn,  not 
merely  those  few  persons  who  were  present,  but  the  whole 
body,  and  to  charge  both  sects  with  producing  nothing  but 
serpents.  They  had  vehement  disputes,  no  doubt,  with  each 
other :  but  all  were  agreed  in  despising  God,  in  a  wicked 
desire  to  rule,  in  hatred  of  sound  doctrine,  and  in  a  disgust- 
ing mass  of  numerous  crimes. 

'  "  Afin  qu'il  ne  leur  escliappe  aucun  mot  inconslderement,  et  k  la 
volee  ;" — "  that  no  word  may  escape  them  mconsiderately,  and  at 
random." 


HARMONY  OF  THE  EVANGELISTS.  189 

Who  warned  you  ?  As  he  had  suspicions  of  their  repent- 
ance, he  puts  the  question  with  doubt  and  wonder,  if  it  be 
possible  that  they  repent  sincerely.  In  this  way,  he  sum- 
mons them  to  the  inward  tribunal  of  conscience,  that  they 
may  thoroughly  examine  themselves,  and,  laying  aside  all 
flattery,  may  institute  a  severe  investigation  into  their  crimes. 
Wrath  is  put  here,  as  in  many  other  places,  for  the  judgment 
of  God :  as  when  Paul  says,  "  The  law  worketh  wrathj^ 
(Rom.  iv.  15,)  and  "  Give  place  to  wrathy\'^  (Rom.  xii.  19.) 
He  calls  it  the  wrath  to  come,  which  hangs  over  their  heads, 
that  they  may  not  indulge  in  their  wonted  carelessness. 
For,  though  the  wrath  of  God  overflows,  and  his  chastise- 
ments strike,  the  whole  world,  hypocrites  always  entertain 
the  hope  that  they  will  escape.  To  flee  from  the  wrath  of 
God,  is  here  taken  in  a  good  sense,  that  is,  to  seek  the 
means  of  appeasing  God,  that  he  may  no  longer  be  angry 
with  us.  For  a  good  part  of  men,  in  order  to  escape  the 
wrath  of  God,  withdraw  themselves  from  his  guidance  and 
authority.  But  all  that  the  sinner  gains  hj  fleeing  from  God, 
is  to  provoke  more  and  more  the  wrath  of  God  against  him. 

Matthew  III.  8  ;  Luke  III.  8.  Yield  therefore  fruits  worthy 
of  repentance.  He  confirms  what  I  have  already  said,  that  the 
repentance,  which  is  attested  by  words,  is  of  no  value,  unless 
it  be  proved  by  the  conduct :  for  it  is  too  important  a  matter 
to  be  estimated  lightly,  or  at  random.  And  so  John  aflfirms, 
that  the  solemn  declaration,  which  they  made,  is  not  enough, 
but  that,  in  process  of  time,  their  works  will  make  it  evident, 
whether  or  not  they  have  seriously  repented.^  It  ought  to 
be  observed,  that  good  works  (Tit.  iii.  8)  are  here  called yrweVs 
of  repentance  :  for  repentance  is  an  inward  matter,  which  has 
its  seat  in  the  heart  and  soul,  but  afterwards  yields  its  fruits 

^  "  H  fait  mention  du  temps  avenir,  parce  que  les  hypocrites,  tandis 
que  Dieu  les  espar^e,  desprisent  hardiment  toutes  ses  menaces,  et  ne  se 
res veillent  jamais,  sinon  qu'il  frappe  dessus  k  grands  coups." — "  He  men- 
tions the  future,  because  hypocrites,  so  long  as  God  spares  them,  despise 
boldly  all  his  threatenings,  and  never  awake,  till  he  strikes  them  with 
heavy  strokes." 

2  "  Si  leur  repentance  est  vraye,  et  si  c'est  k  bon  esclent  qu'ils  vienent 
h,  luy." — "  If  their  repentance  is  true,  and  if  it  is  in  good  earnest  that  they 
come  to  him." 


190  COMMENTARY  ON  A 

in  a  change  of  life.^  But  as  the  whole  of  this  part  of  doc- 
trine has  been  grievously  corrupted  by  Popery,  we  must 
attend  to  this  distinction,  that  repentance  is  an  inward  re- 
newal of  the  man,  which  manifests  itself  in  the  outward 
life,  as  a  tree  produces  its  fruit. 

Matthew  III.  9.  And  think  not  to  say  within  yourselves,  Luke 
III.  8.  And  begin  not  to  say  loithin  yourselves.  As  the  import 
of  both  phrases  is  undoubtedly  the  same,  it  is  easy  to  ascer- 
tain what  John  meant.  Till  hypocrites  are  hard  pressed, 
they  either  sleep  in  their  sins,  or  indulge  in  licentious  mirth.^ 
But  when  they  are  summoned  to  the  tribunal  of  God,  they 
eagerly  seek  for  some  subterfuge  or  concealment,  or  some 
covering  to  interpose  between  God  and  them.  John's  address 
to  the  Pharisees  and  Sadducees  amounts  to  this :  "  Now  that 
I  have  sharply  upbraided  you,  do  not,  as  persons  of  your 
stamp  are  wont  to  do,  endeavour  to  find  a  remedy  in  an 
empty  and  deceitful  title." 

He  thus  tears  from  them  the  wicked  confidence,  by  which 
they  had  been  bewitched.  The  covenant,  which  God  had 
made  with  Abraham,  was  employed  by  them  as  a  shield  to 
defend  a  bad  conscience  :  not  that  they  rested  their  salvation 
on  the  person  of  one  man,  but  that  God  had  adopted  all  the 
posterity  of  Abraham.  Meanwhile,  they  did  not  consider, 
that  none  are  entitled  to  be  regarded  as  belonging  to  "  the 
seed  of  Abraham,"  (John  viii.  33,)  but  those  who  follow  his 
faith,  and  that  without  faith  the  covenant  of  God  has  no  in- 
fluence whatever  in  procuring  salvation.  And  even  the  little 
word,  in  yourselves^  is  not  without  meaning  :  for  though  they 
did  not  boast  in  words,  that  they  were  Abraham's  children, 
yet  they  were  inwardly  delighted  with  this  title,  as  hypo- 
crites are  not  ashamed  to  practise  grosser  impositions  on 
God  than  on  men. 

God  is  able.     The  Jews  flattered  themselves  with  nearly 


}  "  Par  le  ehangement  et  amendement  de  vie ;" — "  by  the  change  and      ! 
amendment  of  life." 

^  "  Ds  s'endorment  toujours  en  leurs  vices,  ou  s'egayent  comme  chevaux 
eschappez." — "  They  sleep  always  in  their  sins,  or  indulge  in  meniment,      i 
like  horses  let  loose."  j 


HARMONY  OF  THE  EVANGELISTS.  191 

the  same  pretences,  as  are  now  brought  forward  Insolently 
by  the  Papists.  "  There  must  be  some  Church  in  the  world ; 
because  it  is  the  will  of  God  that  he  be  acknowledged,  and  his 
name  invoked,  in  the  world.  But  the  Church  can  be  no- 
where else  than  among  us,  to  whom  God  has  entrusted  his 
covenant."^  This  arrogance  was  chiefly  displayed  by  the 
high  priests,  and  by  others  who  had  any  share  of  government 
or  authority.  The  common  people  were  treated  by  them  as 
profane  and  "  accursed,"  (John  vii.  49,)  and  they  looked 
upon  themselves  as  the  holy  first-fruits ;  just  as,  in  our  own 
day,  mitred  Bishops,  Abbots,  Canons,  Monks,  Sorbonnists, 
and  every  description  of  Priests,  glorying  in  the  proud  title 
of  Clergy,  regard  the  Laity  with  contempt.  This  error,  of 
relying  too  much  on  the  promise  of  God,  John  exposes  and 
refutes,  by  saying  that,  though  God  passes  by  them,  he  will 
not  want  a  Church. 

The  meaning  of  the  words,  therefore,  is  :  "  God  has  made 
an  everlasting  covenant  with  Abraham  and  his  seed.  In 
one  point  you  are  mistaken.  While  you  are  worse  than 
bastards,^  you  imagine  that  you  are  the  only  children  of 
Abraham.  But  God  wiU  raise  up  elsewhere  a  new  seed  of 
Abraham,  which  does  not  now  appear."  He  says  in  the 
dative  case,  children  to  Abraham,  (rw  'A/5^aa/^,)  to  inform 
us,  that  the  promise  of  God  wiU  not  fail,  and  that  Abraham, 
who  relied  on  it,  was  not  deceived,  though  his  seed  be  not 
found  in  you.  Thus  from  the  beginning  of  the  world  the 
Lord  has  been  faithful  to  his  servants,  and  has  never  failed 
to  fulfil  the  promise  which  he  made  to  them,  that  he  would 
extend  mercy  to  their  children,  though  he  rejected  hypo- 
crites. Some  imagine,  that  John  spoke  of  the  calling  of  the 
Gentiles.  This  appears  to  me  to  be  without  foundation: 
but  as  proud  men  did  not  believe  it  to  be  possible  that  the 
Church  should  be  removed  to  another  place,  he  reminds 
them,  that  God  has  in  his  power  ways  of  preserving  his 

^  "  D'autant  que  le  Seigneur  nous  a  ordonnez  gardiens  de  son  alliance." 
— "  Because  the  Lord  has  appointed  us  guardians  of  his  covenant." 

2  "  Quum  sitis  plus  quam  degeneres." — "  Combien  qu'  £t  la  verite  vous 
soyez  pires  que  bastards." 


192  COMMENTARY  ON  A 

Church,  which  they  did  not  think  of,  any  more  than  they 
beKeved  that  he  could  create  children  out  of  stones. 

Matthew  TIL  10;  Luke  III.  9.  And  now  also  the  axe.  After 
having  stripped  hypocrites  of  the  covering  of  a  vain  confi- 
dence, John  announces  the  approaching  judgment  of  God. 
He  had  formerly  said  that,  though  they  were  rejected,  God 
would  not  want  a  people  :  and  he  now  adds,  that  God  is  just 
about  to  drive  out  unworthy  persons  from  the  Church,  as 
barren  trees  are  wont  to  be  cut  down.  His  statement  amounts 
to  this,  that  God  has  abeady  displayed  his  power  for  puri- 
fying the  Church.  The  grace  of  God  is  never  manifested 
for  the  salvation  of  the  godly,  till  his  judgment  first  appears 
for  the  destruction  of  the  world :  and  for  two  reasons ;  be- 
cause God  then  separates  his  own  people  from  the  reprobate, 
and  because  his  wrath  is  kindled  anew  by  the  ingratitude  of 
the  world.  So  that  we  have  no  reason  to  wonder,  if  the 
preaching  of  the  gospel  and  the  coming  of  Christ  laid  the  axe 
for  cutting  down  barren  trees,  or  if  the  same  causes  ^  daily 
advance  the  wrath  of  God  against  the  wicked. 

Luke  III.  10.  And  the  multitudes  asked  him.  A  true  feel- 
ing of  repentance  produces  in  the  mind  of  the  poor  sinner 
an  eao-er  desire  to  know  what  is  the  will  or  command  of 
God.  John's  reply  explains,  in  a  few  words,  the  fruits  worth]/ 
of  repentance :  for  the  world  is  always  desirous  to  acquit  itself 
of  its  duty  to  God  by  performing  ceremonies ;  and  there  is 
nothing  to  which  we  are  more  prone,  than  to  offer  to  God 
pretended  worship,  whenever  he  calls  us  to  repentance.  But 
what/rwzYs  does  the  Baptist  here  recommend?  The  duties 
of  charity,  and  of  the  second  Table  of  the  Law :  ^  not  that 
God  disregards  the  outward  profession  of  godliness,  and  of 
his  worship ;  but  that  this  is  a  surer  mark  of  distinction,  and 
less  frequently  leads  to  mistakes.^     For  hypocrites  labour 

1  "  Ces  deux  choses  mesme ;" — "  these  very  two  things." 

2  "  Des  oeuvres  de  charite  comprises  en  la  seconde  Table  de  la  Loy ;" — 
'•'•  works  of  charity  included  in  the  second  Table  of  the  Law." 

3  "  Non  pas  que  Dieu  ne  requiere  aussi  une  profession  exteme  de  son 


HARMONY  OF  THE  EVANGELISTS.  193 

strenuously  to  prove  themselves  worshippers  of  God  by  the 
performance  of  ceremonies, — paying  no  regard,  however,  to 
true  righteousness  :  for  they  are  either  cruel  to  their  neigh- 
bours, or  addicted  to  falsehood  and  dishonesty. 

It  was  therefore  necessary  to  subject  them  to  a  more 
homely  examination,^  if  they  are  just  in  their  dealings  with 
men,  if  they  relieve  the  poor,  if  they  are  generous  to  the 
wretched,  if  they  give  liberally  what  the  Lord  has  bestowed 
upon  them.  This  is  the  reason  why  our  Lord  pronounces 
"judgment,  mercy,  and  faith,"  to  be  "the  weightier  matters 
of  the  law,"  (Mat.  xxiii.  23,)  and  Scripture  everywhere 
recommends  "justice  and  judgment."  We  must  particularly 
observe,  that  the  duties  of  charity  are  here  mentioned,  not 
because  they  are  of  higher  value  than  the  worship  of  God, 
but  because  they  testify  the  piety  of  men,^  so  as  to  detect 
the  hypocrisy  of  those  who  boast  with  the  mouth  what  is 
far  distant  from  the  heart. 

But  it  is  asked,  did  John  lay  this  injunction,  in  a  literal 
sense,  on  all  whom  he  was  preparing  to  be  Christ's  disciples, 
that  they  should  not  have  two  coats  ?  We  must  observe, 
first,  that  this  is  the  figure  of  speech  which  is  called  a  Synec- 
doche, for  under  one  example  it  comprehends  a  general  rule. 
Hence  it  follows,  that  we  must  draw  from  it  a  meaning, 
which  corresponds  to  the  law  of  charity,  as  it  is  laid  down  by 
God :  and  that  law  is,  that  each  person  should  give  out  of 
his  abundance  to  supply  the  wants  of  the  poor.  God  does 
not  extort  a  tax,  to  be  paid  "  grudgingly  or  of  necessity"  by 
those  who,  but  for  that  necessity,  would  have  chosen  not  to 
pay  it :  "  for  the  Lord  loveth  a"  willing  and  "  cheerful 
giver,"  (2  Cor.  ix.  7.)  I  make  this  observation,  because  it  is 
of  great  consequence  for  men  to  be  convinced,  that  the  por- 

service  et  de  la  crainte  de  son  nom,  mais  pource  que  I'autre  partie  est  la 
marque  la  plus  certaine  pour  coguoistre  les  vrais  repentans,  et  k  laquelle 
on  est  le  moins  abuse." — "  Not  that  God  does  not  require  also  an  exter- 
nal profession  of  his  service  and  of  the  fear  of  his  name,  but  because  the 
other  part  is  the  surest  mark  to  know  true  penitents,  and  one  in  which 
there  is  less  risk  of  deception." 

*  "  C'est  k  dire,  ou  lis  ne  peuvent  pas  si  aisement  tromper." — "  That 
is  to  say,  in  which  they  cannot  so  easily  deceive." 

2  "  De  la  crainte  de  Dieu  qui  est  en  I'homme  ;" — "  of  the  fear  of  God 
which  is  in  man." 

VOL.  I.  N 


194  COMMENTARY  ON  A 

tion  of  their  wealth  which  they  bestow  in  this  manner  is  a 
sacrifice  pleasing  and  of  good  savour  to  God, — that  "  with 
such  sacrifices  God  is  well  pleased,"  (Heb.  xiii.  16.) 

Those  who  lay  it  down  as  a  law,  that  no  man  must  have 
any  property  of  his  own,  not  only  make  consciences  to  tremble, 
but  overwhelm  them  with  despair.  With  fanatics  of  this 
sort,  who  obstinately  adhere  to  the  literal  meaning,  it  is  not 
necessary  that  we  should  spend  much  time  in  refutation.  If 
we  are  not  allowed  to  have  two  coats,  the  same  rule  will 
apply  to  dishes,  to  salt-cellars,  to  shirts,  and,  in  short,  to  all 
the  furniture  of  a  house.  But  the  context  makes  it  evi- 
dent, that  nothing  was  farther  from  John's  intention  than  to 
overthrow  the  order  of  a  state.  Hence  we  infer,  that  all 
that  he  enjoined  on  the  rich  was,  that  they  should  bestow 
on  the  poor,  according  to  their  own  ability,  what  their  neces- 
sity required.  "  Consider  to  what  extent  the  necessaries  of 
life,  which  you  enjoy  abundantly,  are  wanted  by  your  neigh- 
bours, that  your  abundance  may  he  a  supply  for  their  want^'' 
(2  Cor.  viii.  14.)  But  the  more  liberty  that  God  allows  us, 
we  ought  to  be  the  more  careful  not  to  allow  ourselves  undue 
liberty.^  Let  the  necessity  of  our  brethren  aflTect  us  power- 
fully, and  let  the  bounty  of  God,  which  is  in  our  hands, 
stimulate  us  to  acts  of  kindness  and  generosity. 

Luke  IIL  12.  And  the  publicans'^  also  came.  The  publicans 
are  not  only  exhorted,  in  general  terms,  to  repent,  but  the 
duties  peculiar  to  their  calling  are  demanded :  for  we  know 
that,  besides  the  general  rule  of  the  law,  each  person  ought 
to  consider  what  is  required  by  the  nature  of  the  employ- 
ment to  which  he  has  been  called.  All  Christians,  without 
distinction,  "  are  taught  of  God  to  love  one  another," 
(1  Thes.  iv.  9  :)  but  then  there  follow  particular  duties, 
which  a  teacher,  for  example,  is  bound  to  perform  towards 


^  "  Cependant,  tant  plus  Dieu  nous  traite  doucement,  et  nous  donne 
de  liberie,  tant  plus  faut-il  que  nous  prenions  garde  k  ne  nous  flatter  ou 
lascher  par  trop  la  bride." — "  Yet  the  more  gently  God  treats  us,  and  the 
more  hberty  he  gives  us,  so  much  the  more  ought  we  to  take  care  not  to 
flatter  ourselves,  or  loose  the  bridle  too  much." 

'  "  Peagers  ;" — "  tax-gatherers." 


I 


HARMONY  OF  THE  EVANGELISTS.  195 

the  Church, — a  magistrate  or  prince  towards  the  people,  and 
the  people,  on  the  other  hand,  towards  the  magistrate, — a 
husband  towards  his  wife,  and  a  wife  towards  her  husband, — 
and  finally,  children  and  parents  toward  each  other.  The 
Publicans,  viewed  as  a  class,  were  covetous,  rapacious,  and 
cruel,  and  often  oppressed  the  people  by  unjust  exactions. 
In  consequence  of  this,  the  Baptist  reproves  them  for  those 
offences,  with  which  that  class  was,  for  the  most  part,  charge- 
able, when  he  commands  them  not  to  go  beyond  moderation 
in  exacting  tribute.  At  the  same  time,  we  draw  this  infer- 
ence, that  it  is  quite  as  lawful  for  a  Christian  man  to  receive 
or  levy  taxes,  as  for  a  magistrate  to  impose  them. 

In  the  same  w^ay  we  must  judge  about  war.  John  does 
not  order  the  soldiers  to  throw  away  their  arms,  and  to 
relinquish  their  oath ;  but  he  forbids  them  to  pillage  the 
wretched  people  under  the  pretence  of  their  duty  as  soldiers, 
to  bring  false  accusations  against  the  innocent,  and  to  be 
guilty  of  extortion, — all  of  which  crimes  the  greater  part  of 
them  were  accustomed  to  practise.  These  words  obviously 
contain  an  approbation  of  civil  government.  It  is  a  piece  of 
idle  sophistry  to  say,  that  John's  hearers  were  ignorant  people, 
and  that  he  gave  them  nothing  more  than  elementary  in- 
structions, which  fell  very  far  short  of  Christian  perfection. 
John's  office  was,  to  make  ready  a  people  prepared  for  the 
Lord,  (Luke  i.  17  ;)  and  there  is  no  doubt  that  it  was  en- 
tirely and  faithfully  performed.  Those  men  are  guilty  of 
calumny  and  sacrilege,  who  slander  the  Gospel,  by  declaring 
it  to  be  opposed  to  human  governments  ;^  as  if  Christ  de- 
stroyed what  his  heavenly  Father  sanctioned.  But,  without 
the  sword,  laws  are  dead,  and  legal  judgments  have  no  force 
or  authority.  Magistrates  require  not  only  an  executioner,^ 
but  other  attendants,  among  whom  are  the  military,^  with- 
out whose  assistance  and  agency  it  is  impossible  to  main- 
tain peace.     Still,  the  object  must  be  considered.     Princes 


1  "  Qui  veulent  faii'e  accroire  qu'elle  n'approuve  point  les  principautes, 
empires  et  gouvernements  qui  sont  entre  les  homines  ;" — "  who  wish  to 
make  it  believed  that  it  does  not  approve  of  the  principalities,  empires, 
and  governments,  which  exist  among  men." 

2  "  Uu  bourreau  :" — "  a  hangman."  3  "  Les  gendarmes." 


196 


COMMENTARY  ON  A 


must  not  allow  themselves  to  sport  with  human  blood,  nor 
must  soldiers  give  themselves  up  to  cruelty,  from  a  desire  of 
gain,  as  if  slaughter  were  their  chief  business  :  but  both 
must  be  drawn  to  it  by  necessity,  and  by  a  regard  to  public 
advantage. 


Matthew. 

m.  11. 1  indeed  bap- 
tize you  with  water 
to  repentance:  but  lie 
who  Cometh  after  me 
is  stronger  than  I, 
whose  shoes  I  am  not 
worthy  to  carry :  he 
shall  baptize  you  with 
the  Holy  Ghost  and 
with  fire.  12.  Whose 
winnowing-fan  is  in 
his  hand,  and  he  will 
thoroughly  cleanse  his 
thrashing-floor,  and 
will  collect  the  wheat 
into  his  barn:  but 
he  will  bum  up  the 
chaff  with  imquench- 
able  fire. 


Mark.  Luke. 

I.  7.  And  m.  15.  And  while  the  people 

he    preach-  were  waiting,  and  whUe  all  were 

ed,    saving,  thinking    in    theu"   hearts    about 

One  Cometh  John,  whether  he  was  the  Christ : 

after  me,  the  16.  John  answered  to  all,  sajdng, 

latchet       of  I  indeed  baptize  you  with  water, 

whose  shoes  but    there   cometh   one   stronger 

I     am    not  than  I,  the  latchet  of  whose  shoes 

worthy     to  I  am  not  worthy  to  loose  :  he  shall 

stoop  down  baptize  you  with  the  Holy  Ghost 

and     loose,  and  with  fire.  17.  Whose  winnow- 

8.  I  indeed  ing-fan  is  in  his  hand,  and  he  wiU 

have     bap-  cleanse   liis   thrashing-floor,    and 

tized      you  will  collect  the  wheat  into  his  bam : 

with  water :  but    he    will   burn  up  the   chafl 

but  he  shall  with  unquenchable  fire.    18.  And 

baptize  you  exhorting  also  as  to  many  other 

with        the  things,  he  preached  the  Gospel^ 

Holy  Ghost,  to  the  people. 


The  three  Evangelists  relate  the  Baptist's  discourse 
in  the  same  words.  In  one  respect,  Luke's  account  is 
more  full :  for  he  opens  it  by  explaining  the  occasion  on 
which  this  discourse  was  delivered.  It  arose  from  the 
people  being  in  danger  of  being  led,  by  a  false  opinion,  to 
convey  to  him  the  honour  which  was  due  to  Christ.  To 
remove,  as  soon  as  possible,  every  occasion  of  such  a  mis- 
take, he  expressly  declares,  that  he  is  not  the  Christ,  and 
draws  such  a  distinction  between  Christ  and  himself  as  to 
maintain  Christ's  prerogative.  He  would  have  done  this  of 
his  own  accord,  by  handing  them  over,  to  use  a  common  ex- 
pression, as  disciples  to  Christ :  but  he  takes  up  the  matter 
at  an  earlier  stage,  lest,  by  remaining  silent  any  longer,  he 
should  confirm  the  people  in  an  error. 

He  who  cometh  after  me  is  stronger  than  I.     Christ  is  thus 


"  Evangelizabat.' 


HARMONY  OF  THE  EVANGELISTS.  197 

declared  to  be  so  far  superior  in  power  and  rank,  that,  with 
respect  to  him,  John  must  occupy  a  private  station.^  He 
uses  ordinary  forms  of  speech  to  magnify  the  glory  of  Christ, 
in  comparison  of  whom  he  declares  that  he  himself  is  no- 
thing. The  chief  part  of  his  statement  is,  that  he  represents 
Christ  as  the  author  of  spiritual  baptism,  and  himself  as 
only  the  minister  of  outward  baptism.  He  appears  to 
anticipate  an  objection,  which  might  be  brought  forward. 
What  was  the  design  of  the  Baptism  which  he  had  taken 
upon  himself?  For  it  was  no  light  matter  to  introduce  any 
innovation  whatever  into  the  Church  of  God,  and  particu- 
larly to  bring  forward  a  new  way  of  introducing  persons 
into  the  Church,  which  was  more  perfect  than  the  law  of 
God.  He  replies,  that  he  did  not  proceed  to  do  this  with- 
out authority ;  but  that  his  office,  as  minister  of  an  outward 
symbol,  takes  nothing  away  from  the  power  and  glory  of 
Christ. 

Hence  we  infer,  that  his  intention  was  not  at  all  to  dis- 
tinguish between  his  own  baptism,  and  that  which  Christ 
taught  his  disciples,  and  which  he  intended  should  remain  in 
perpetual  obligation  in  his  Church.  He  does  not  contrast 
one  visible  sign  with  another  visible  sign,  but  compares  the 
characters  of  master  and  servant  with  each  other,  and  shows 
what  is  due  to  the  master,  and  what  is  due  to  the  servant. 
It  ought  not  to  have  any  weight  with  us,  that  an  opinion  has 
long  and  extensively  prevailed,  that  John's  baptism  differs 
from  ours.  We  must  learn  to  form  our  judgment  from  the 
matter  as  it  stands,  and  not  from  the  mistaken  opinions  of 
men.  And  certainly  the  comparison,  which  they  imagine  to 
have  been  made,  would  involve  great  absurdities.  It  would 
follow  from  it,  that  the  Holy  Spirit  is  given,  in  the  present 
day,  by  ministers.  Again,  it  would  follow,  that  John's 
baptism  was  a  dead  sign,  and  had  no  efficacy  whatever. 
Thirdly,  it  would  follow,  that  we  have  not  the  same  baptism 
with  Christ :  for  it  is  sufficiently  evident,  that  the  fellow- 
ship, which  he  condescends  to  maintain  with  us,  was  ratified 

*  "  In  ordinem  cogendus  sit." — "  H  faut  qu'il  baisse  la  teste." — "  He 
must  bow  the  head." 


198  COMMENTARY  ON  A 

by  this  pledge,^  when  he  consecrated  baptism  in  his  own 
body. 

"We  must  therefore  hold  by  what  I  have  already  said,  that 
John  merely  distinguishes,  in  this  passage,  between  himself 
and  the  other  ministers  of  baptism,  on  the  one  hand,  and  the 
power  of  Christ,  on  the  other,  and  maintains  the  superiority 
of  the  master  over  the  servants.  And  hence  we  deduce  the 
general  doctrine,  as  to  what  is  done  in  baptism  by  men,  and 
what  is  accomplished  in  it  by  the  Son  of  God.  To  men  has 
been  committed  nothing  more  than  the  administration  of  an 
outward  and  visible  sign  :  the  reality  dwells  with  Christ 
alone.^ 

Scripture  does  sometimes,  though  not  in  a  literal  sense,^ 
ascribe  to  men  w^hat  John  here  declares  not  to  belong  to 
men,  but  claims  exclusively  for  Christ.  In  such  cases,  how- 
ever, the  design  is  not  to  inquire,  what  man  has  separately 
and  by  himself,  but  merely  to  show,  what  is  the  effect  and 
advantage  of  signs,  and  in  what  manner  God  makes  use  of 
them,  as  instruments,  by  his  Spirit.  Here  also  is  laid  down 
a  distinction  between  Christ  and  his  ministers,  that  the  world 
may  not  fall  into  the  mistake,  of  giving  to  them  what  is 
justly  due  to  him  alone  :  for  there  is  nothing  to  which  they 
are  more  prone,  than  to  adorn  creatures  wdth  what  has  been 
taken  from  God  by  robbery.  A  careful  attention  to  this 
observation  wiU  rid  us  of  many  difficulties.  We  know  what 
disputes  have  arisen,  in  our  own  age,  about  the  advantage 
and  efficacy  of  signs,  aU  of  which  may  be  disposed  of  in  a 
single  word.  The  ordinance  of  our  Lord,  viewed  as  a  whole, 
includes  himself  as  its  Author,  and  the  power  of  the  Spirit, 
together  with  the  figure  and  the  minister :  but  where  a  com- 
parison is  made  between  our  Lord  and  the  minister,  the 
former  must  have  all  the  honour,  and  the  latter  must  be 
reduced  to  nothing. 

Matthew  III.  11.  He  shall  baptize  you  with  the  Holy  Spirit 

^  "  A  este  confirme  et  ratifie  par  ce  signe ;" — "  was  confirmed  and 
ratified  by  this  sign." 

2  "  La  verite  du  Baptesme  Aaent  et  precede  du  Christ  seul." — "  The 
truth  of  Baptism  comes  and  proceeds  from  Christ  alone." 

^  "  Improprie." 


HARMONY  OF  THE  EVANGELISTS.  199 

and  with  fire.  It  is  asked,  why  did  not  John  equally  say,  that 
it  is  Christ  alone  who  washes  souls  with  his  blood  ?  The  reason 
is,  that  this  very  washing  is  performed  by  the  power  of  the 
Spirit,  and  John  reckoned  it  enough  to  express  the  whole 
effect  of  baptism  by  the  single  word  Spirit,  The  meaning 
is  clear,  that  Christ  alone  bestows  all  the  grace  which  is: 
figuratively  represented  by  outward  baptism,  because  it  is 
he  who  "  sprinkles  the  conscience"  with  his  blood.  It  is  he 
also  who  mortifies  the  old  man,  and  bestows  the  Spirit  of 
regeneration.  The  word  fire  is  added  as  an  epithet,  and  is 
appHed  to  the  Spirit,  because  he  takes  away  our  pollutions, 
as^re  purifies  gold.  In  the  same  manner,  he  is  metaphori- 
cally called  water  in  another  passage,  (John  iii.  5.) 

12.  Whose  winnowing 'fan  is  in  his  hand.  In  the  former 
verse,  John  preached  concerning  the  grace  of  Christ,  that 
the  Jews  might  yield  themselves  to  him  to  be  renewed :  now 
he  discourses  of  judgment,  that  he  may  strike  despisers  with 
terror.  As  there  are  always  many  hypocrites  who  proudly 
reject  the  grace  of  Christ  offered  to  them,  it  is  also  necessary 
to  denounce  the  judgment  that  awaits  them.  For  this 
reason  John  here  describes  Christ  as  a  severe  judge  against 
unbelievers.  And  this  is  an  order  which  must  be  observed 
by  us  in  teaching,  that  hypocrites  may  know,  that  their  re- 
jection of  Christ  will  not  go  unpunished.  They  will  thus  be 
roused  from  theu'  lethargy,  and  begin  to  dread  him  as  an 
avenger,  whom  they  despised  as  the  author  of  salvation. 

I  have  no  doubt,  that  John  intended  also  to  show,  what 
Christ  accomplishes  by  means  of  his  Gospel.  The  preaching 
of  the  Gospel,  then,  is  the  icinnowing-fan.  Before  the  Lord 
sifts  us,  the  whole  world  is  involved  in  confusion,  every  one 
flatters  himself,  and  the  good  are  mixed  with  the  bad :  in 
short,  it  is  only  necessary  that  the  chaff  be  blown.  But 
when  Christ  comes  forward  with  his  Gospel, — when  he  re- 
proves the  consciences  and  summons  them  to  the  tribunal  of 
God,  the  chaff  \^  sifted  out,^  which  formerly  occupied  a  great 
part  of  the  thrashing-floor.     It  is  true  that,  in  the  case  of 

^  "  Les  pailles  s'en  vont  avec  le  vent ;" — "  the  chaff  goes  away  with 
the  wmd." 


200  COMMENTARY  ON  A 

individuals,  the  Gospel  effects  a  separation  from  the  chaff: 
but  in  this  passage,  John  compares  the  reprobate  to  chaff, 
and  believers  to  wheat. 

The  thrashing-floor  accordingly  denotes — not  the  world, 
(as  some  people  imagine,)  but  the  Church :  for  we  must 
attend  to  the  class  of  persons  whom  John  addresses.  The 
mere  title  filled  the  Jews  with  pride  -}  but  John  tells  them 
that  it  is  foolish  in  them  to  be  proud  of  it,  because  they  hold 
but  a  temporary  place  in  the  Church  of  God,  from  which 
they  are  soon  to  be  thrown  out,  like  chaff  from  the  thrashing- 
floor.  In  this  way,  he  gives  a  rapid  glance  at  the  corrupt 
state  in  which  the  Church  then  was  :  for  it  was  covered  with 
husks,  and  straws,  and  other  rubbish,  but  would  soon  be 
cleansed  by  the  strong  breeze  of  the  Gospel.  But  how  is 
Christ  said  to  separate  the  chaff  from  the  wheat,  when  he  can 
find  nothing  in  men  but  mere  chaff?  The  answer  is  easy. 
The  elect  are  formed  into  wheat^  and  are  then  separated 
from  the  chaffs  and  collected  into  the  granary. 

He  will  thoroughly  cleanse  his  thrashing-floor.  This  work 
w^as  begun  by  Christ,  and  is  daily  going  forward :  but  the 
full  accomplishment  of  it  will  not  be  seen  till  the  last  day. 
This  is  the  reason  why  John  draws  our  attention  to  the  sub- 
ject. But  let  us  remember,  that  believers  even  now  enter, 
by  hope,  into  the  granary  of  God,  in  which  they  will  actually 
have  their  everlasting  abode ;  while  the  reprobate  experi- 
ence, in  their  convictions  of  guilt,  the  heat  of  that  flre,  the 
actual  burning  of  which  they  will  feel  at  the  last  day. 

Many  persons,  I  am  aware,  have  entered  into  ingenious 
debates  about  the  eternal  flre,  by  which  the  wicked  will  be 
tormented  after  the  judgment.  But  we  may  conclude  from 
many  passages  of  Scripture,  that  it  is  a  metaphorical  expres- 
sion. For,  if  we  must  believe  that  it  is  real,  or  what  they 
call  material  flre,  we  must  also  believe  that  the  brimstone 
and  i\iQ  fan  are  material,  both  of  them  being  mentioned  by 

^  "  Les  Juifs  s'arrestoyent  a  ce  beau  titre  de  Peiiple  de  Dieu,  et  d'En- 
fans  d'Abraliam,  et  s'en  enfloyent.'' — "  The  Jews  dwelt  upon  this  fine 
title  of  People  of  God,  and  Children  of  Abraham,  and  were  proud  of  it." 

2  "  Les  esleus,  qui  de  leur  nature  ne  sont  quepo^'Zfe,  deviennent /rome?*^ 
par  la  grace  de  Dieu." — "  The  elect,  who  by  their  nature  are  only  chaffs 
become  wTieat  by  the  grace  of  God." 


HAKMONY  OF  THE  EVANGELISTS. 


201 


Isaiah.  "  For  Tophet  is  ordained  of  old ;  the  pile  thereof  is 
fire  and  much  wood ;  the  breath  of  the  Lord,  like  a  stream 
of  brimstone,  doth  kindle  it,"  (Isa.  xxx.  33.)  We  must  ex- 
plain the  fire  in  the  same  manner  as  the  worrrij  (Mark  viii. 
44,  46,  48  :)  and  if  it  is  universally  agreed  that  the  worm  is 
a  metaphorical  term,  we  must  form  the  same  opinion  as  to 
the  fire.  Let  us  lay  aside  the  speculations,  by  which  foolish 
men  weary  themselves  to  no  purpose,  and  satisfy  ourselves 
with  believing,  that  these  forms  of  speech  denote,  in  a  manner 
suited  to  our  feeble  capacity,  a  dreadful  torment,  which  no 
man  can  now  comprehend,  and  no  language  can  express. 


Matthew. 

m.  13.  Then  cometli  Jesus 
from  Galilee  to  Jordan  to  John, 
that  he  might  be  baptized  by 
him.  14.  But  John  forbade' 
him,  saying,  I  have  need  to  be 
bajjtized  by  thee,  and  dost  thou 
come  to  me?  15.  And  Jesus 
answering  said  to  him,  Suffer  it 
now  :  for  thus  it  becometh  us  to 
fulfil  all  righteousness.  Then  he 
suffers  him.  16.  And  Jesus, 
havuig  been  baptized,  went  up 
immediately  from  the  water  : 
and,  lo,  the  heavens  were  opened 
to  him,  and  he  saw  the  Spirit 
of  God  descending  as  a  dove, 
and  coming  upon  him.  17. 
And,  lo,  a  voice  from  hea- 
ven, saying.  This  is  my  be- 
loved Son,  in  whom  I  am  well 


Mark. 

I.  9.  And  it 
happened  in  those 
days,  Jesus  came 
from  JS^azareth  of 
GaUlee,  and  was 
baptized  by  John 
in  Jordan.  10. 
And  immediately, 
when  he  was  go- 
ing up  out  of  the 
water,  he  saw  the 
heavens  cleft  a- 
sunder,  and  the 
Spmt  descending, 
as  a  dove,  upon 
him.  11.  And  a 
voice  came  from 
heaven.  Thou  art 
my  beloved  Son, 
in  whom  I  am 
well  pleased. 


Luke. 

III.  21.     And 

it  happened,  that, 
while  all  the  people 
were  being  bap- 
tized,2  when  Jesus 
had  been  baptized 
and  was  praying, 
the  heaven  was 
opened,  22.  And 
that  the  Holy  Spirit 
descended  in  a 
bodily  appearance,* 
as  a  dove,  upon  him, 
and  a  voice  came 
from  heaven,  saying. 
Thou  art  my  be- 
loved Son :  in  thee  I 
am  well  pleased.  23. 
And  Jesus  himself 
began  to  be  about 
tliirty  years  of  age. 


Matthew  III.  13.  That  he  might  be  baptized  by  him.  For 
what  purpose  did  the  Son  of  God  wish  to  be  baptized  ?  This 
may  be  learned,  in  some  measure,  from  his  answer.  We 
have  already  assigned  a  special  reason.  He  received  the 
same  baptism  with  us,  in  order  to  assure  believers,  that  they 
are  ingrafted  into  his  body,  and  that  they  are  "  buried  with 


'  "  Empeschoit  fort ;" — "  strongly  opposed  him." 

2  "  Quum    baptizaretur    omnis   populus  ;  " — "  en    baptizant  tout  le 
peuple  ;" — "  in  baptizing  all  the  people." 

3  "  En  apparence  corporelle,  ou,  forme ;" — "  in  bodily  appearance,  or^ 
shape.'''' 


202  COMMENTARY  ON  A 

him  in  baptism,"  that  they  may  rise  to  "  newness  of  life," 
(Rom.  vi.  4.)  But  the  end,  which  he  here  proposes,  is  more 
extensive :  for  thus  it  became  him  to  fulfil  all  righteousness , 
(verse  15.)  The  word  righteousness  frequently  signifies,  in 
Scripture,  the  observation  of  the  law :  and  in  that  sense  we 
may  explain  this  passage  to  mean  that,  since  Christ  had 
voluntarily  subjected  himself  to  the  law,  it  was  necessary 
that  he  should  keep  it  in  every  part.  But  I  prefer  a  more 
simple  interpretation.  "  Say  nothing  for  the  present,"  said 
our  Lord,  "  about  my  rank :  ^  for  the  question  before  us  is 
not,  which  of  us  deserves  to  be  placed  above  the  other .^  Let 
us  rather  consider  what  our  calling  demands,  and  what  has 
been  enjoined  on  us  by  God  the  Father."  The  general 
reason  why  Christ  received  baptism  was,  that  he  might 
render  full  obedience  to  the  Father ;  and  the  special  reason 
was,  that  he  might  consecrate  baptism  in  his  own  body,  that 
we  might  have  it  in  common  with  him. 

14.  I  have  need  to  be  baptized  by  thee.  It  is  certain,  that 
John  acknowledged  Christ  to  be  not  only  a  distinguished 
prophet,  as  many  foolishly  dream,  but  the  Son  of  God,  as  he 
really  was  :  for  otherwise  he  would  have  dishonoured  God 
by  lowering  his  holy  calling  to  a  mortal  man.  How  he  came 
to  know  this,  the  reader  will  learn  by  consulting  John's 
Gospel,  (i.  15,  33.)  There  was,  no  doubt,  plausibility  in 
this  ground  of  refusal,  that  Christ  had  no  need  of  his  baptism  : 
but  John  was  mistaken  in  not  considering,  that  it  was  for 
the  sake  of  others  that  baptism  was  asked.^  And  so  Christ 
bids  him  consider,  what  was  suitable  to  the  character  of  a 
servant,  (Phil.  ii.  7,)  which  he  had  undertaken ;  for  a  volun- 
tary subjection  takes  nothing  from  his  glory.  Though  the 
good  man  ^  remained  ignorant,  for  a  time,  of  some  part  of  his 

1  "  Je  laisse  maintenant  ma  dignite  a  part." — "  I  now  lay  my  rank 
aside." 

2  "  Lequel  de  nous  deux  est  plus  grand  ou  excellent ;" — "  which  of  us 
both  is  greater  or  more  excellent." 

^  "  Que  c'est  pour  le  profit  des  autres,  et  non  pas  pour  le  sien,  que 
Christ  demande  d'estre  baptize." — "  That  it  is  for  the  benefit  of  others, 
and  not  for  his  o"wn,  that  Christ  asks  to  be  baptized." 

*  "  Quelque  excellent  personnage  qu'il  fust." — "  However  excellent  a 
person  he  was." 


HARMONY  OF  THE  EVANGELISTS.  203 

public  duty,  this  particular  error  did  not  prevent  him  from 
discharging,  in  a  proper  and  lawful  manner,  his  office  of 
Baptist.  This  example  shows,  that  we  do  not  act  rashly,  in 
undertaking  the  commission  which  the  Lord  has  given  us, 
according  to  the  light  we  enjoy,  though  we  do  not  immedi- 
ately comprehend  all  that  belongs  to  our  calling,  or  that  de- 
pends upon  it.  We  must  also  observe  his  modesty,  in  giving 
up  his  opinion,  and  immediately  obeying  Christ. 

16.  And,  loy  the  heavens  were  opened  to  him.  The  opening 
of  the  heavens  sometimes  means  a  manifestation  of  heavenly 
glory ;  but  here  it  means  also  a  cleft,  or  opening,  of  the  visible 
heaven,  so  that  John  could  see  something  beyond  the  planets 
and  stars.  The  words  of  Mark  can  have  no  other  meaning, 
he  saw  the  heavens  cleft  asunder}  An  exact  inquiry  into  the 
Avay  in  which  this  opening  was  made,  would  be  of  no  import- 
ance, nor  is  it  necessary.  It  is  sufficient  for  us  to  believe, 
that  it  was  a  symbol  of  the  Divine  presence.  As  the  Evan- 
gelists say  that  John  saw  the  Holy  Spirit,  it  is  probable 
that  the  opening  of  the  heavens  was  chiefly  on  his  account. 
Yet  I  do  not  hesitate  to  admit  that  Christ  also,  so  far  as  he 
was  man,  received  from  it  additional  certainty  as  to  his 
heavenly  calling.  This  appears  to  be  the  tendency  of  the 
words  of  Luke  :  while  Jesus  vms  praying,  the  heaven  was 
opened,  (Luke  iii.  21  :)  for,  though  his  prayers  were  always 
directed  towards  the  benefit  of  others,  yet  as  man,  when  he 
commenced  a  warfare  of  so  arduous  a  description,  he  needed 
to  be  armed  with  a  remarkable  power  of  the  Spirit. 

But  here  two  questions  arise.  The  first  is,  why  did  the 
Spirit,  who  had  formerly  dwelt  in  Christ,  descend  upon  him 
at  that  time  ?  This  question  is  answered  by  a  passage  of  the 
prophet  Isaiah,  which  will  be  handled  in  another  place. 
"  The  Spirit  of  the  Lord  God  is  upon  me ;  because  the  Lord 
God  hath  anointed  me  to  preach  good  tidings  unto  the 
meek ;  he  hath  sent  me  to  bind  up  the  broken-hearted," 
(Isa.  Ixi.  i.)  Though  the  grace  of  the  Spirit  was  bestowed 
on  Christ  in  a  remarkable  and  extraordinary  manner,  (John 

1  "  II  vid  Us  cieux  mi-partir^  ou  se  fendre." — "  He  saw  the  lieavens 
divided  in  the  middle,  or  cleft." 


204  COMMENTARY  ON  A 

iii.  34,)  yet  he  remained  at  home  as  a  private  person,  till  he 
should  be  called  to  public  life  by  the  Father.  Now  that  the 
full  time  is  come,  for  preparing  to  discharge  the  office  of 
Kedeemer,  he  is  clothed  with  a  new  power  of  the  Spirit,  and 
that  not  so  much  for  his  own  sake,  as  for  the  sake  of  others. 
It  was  done  on  purpose,  that  believers  might  learn  to  receive, 
and  to  contemplate  with  reverence,  his  divine  power,  and 
that  the  weakness  of  the  flesh  might  not  make  him  despised. 

This  was  also  the  reason  why  he  delayed  his  baptism  till 
the  thirtieth  year  of  his  age,  (Luke  iii.  23.)  Baptism  was  an 
appendage  to  the  Gospel :  and  therefore  it  began  at  the  same 
time  with  the  preaching  of  the  Gospel.  When  Christ  was 
preparing  to  preach  the  Gospel,  he  was  introduced  by  Bap- 
tism into  his  office ;  and  at  the  same  time  was  endued  with 
the  Holy  Spirit.  When  John  beholds  the  Holy  Spirit  de- 
scending upon  Christ,  it  is  to  remind  him,  that  nothing 
carnal  or  earthly  must  be  expected  in  Christ,  but  that  he 
comes  as  a  godlike  man,*  descended  from  heaven,  in  whom 
the  power  of  the  Holy  Spirit  reigns.  We  know,  indeed, 
that  he  is  God  manifested  in  the  flesh,  (1  Tim.  iii.  16:)  but 
even  in  his  character  as  a  servant,  and  in  his  human  nature, 
there  is  a  heavenly  power  to  be  considered. 

The  second  question  is,  why  did  the  Holy  Spirit  appear  in 
the  shape  of  a  dove,  rather  than  in  that  ^i  fire  ?  The  answer 
depends  on  the  analogy,  or  resemblance  between  the  gure 
and  the  thing  represented.  We  know  what  the  prophet 
Isaiah  ascribes  to  Christ.  "  He  shall  not  cry,  nor  lift  up, 
nor  cause  his  voice  to  be  heard  in  the  street.  A  bruised 
reed  shall  he  not  break,  and  the  smoking  flax  shall  he  not 
quench,"  (Isa.  xlii.  2,  3.)  On  account  of  this  mildness  of 
Christ,  by  which  he  kindly  and  gently  called,  and  every  day 
invites,  sinners  to  the  hope  of  salvation,  the  Holy  Spirit  de- 
scended upon  him  in  the  appearance  of  a  dove.  And  in  this 
symbol  has  been  held  out  to  us  an  eminent  token  of  the 
sweetest  consolation,  that  we  may  not  fear  to  approach  to 
Christ,  who  meets  us,  not  in  the  formidable  power  of  the 
Spirit,  but  clothed  with  gentle  and  lovely  grace. 

1  "  Un  homme  rempli  de  Dieu  ;" — "  a  man  filled  with  God." 


HARMONY  OF  THE  EVANGELISTS.  205 

He  saw  the  Spirit  of  God.  That  is,  John  saw :  for  it  im- 
mediately follows,  that  the  Spirit  descended  on  Christ.  There 
now  arises  a  third  question,  how  could  John  see  the  Holy 
Spirit  ?  I  reply  :  As  the  Spirit  of  God  is  everywhere  present, 
and  fills  heaven  and  earth,  he  is  not  said,  in  a  literal  sense, 
to  descend,  and  the  same  observation  may  be  made  as  to  his 
appearance.  Though  he  is  in  himself  invisible,  yet  he  is 
spoken  of  as  beheld,  when  he  exhibits  any  visible  sign  of  his 
presence.  John  did  not  see  the  essence  of  the  Spirit,  which 
cannot  be  discerned  by  the  senses  of  men;^  nor  did  he  see 
his  power,  which  is  not  beheld  by  human  senses,  but  only  by 
the  understanding  of  faith  :  but  he  saw  the  appeararice  of  a 
dove,  under  which  God  showed  the  presence  of  his  Spirit. 
It  is  a  figure  of  speech,^  by  which  the  sign  is  put  for  the 
thing  signified,  the  name  of  a  spiritual  object  being  applied 
to  the  visible  sign. 

While  it  is  foolish  and  improper  to  press,  as  some  do,  the 
literal  meaning,  so  as  to  include  both  the  sign  and  the  thing 
signified,  we  must  observe,  that  the  connection  subsisting 
between  the  sign  and  the  thing  signified  is  denoted  by  these 
modes  of  expression.  In  this  sense,  the  bread  of  the  Lord's 
Supper  is  called  the  body  of  Christ,  (1  Cor.  x.  16  :)  not  be- 
cause it  is  so,  but  because  it  assures  us,  that  the  body  of 
Christ  is  truly  given  to  us  for  food.  Meanwhile,  let  us  bear 
in  mind  what  I  have  just  mentioned,  that  we  must  not 
imagine  a  descent  of  the  thing  signified,  so  as  to  seek  it  in 
the  sign,  as  if  it  had  a  bodily  place  there,  but  ought  to  be 
abundantly  satisfied  with  the  assurance,  that  God  grants,  by 
his  secret  power,  all  that  he  holds  out  to  us  by  figures. 

Another  question  more  curious  than  useful  has  been  put. 
Was  this  dove  a  solid  body,  or  the  appearance  of  one  ?  Though 
the  words  of  Luke  seem  to  intimate  that  it  was  not  the  sub- 
stance of  a  body,  but  only  a  bodily  appearance;  yet,  lest  I 

^  "  A  parler  proprement,  il  ne  descend  point,  et  semblablement  ne  pent 
estre  veu." — "  Strictly  speaking,  he  does  not  descend,  and  in  like  manner 
he  cannot  be  seen." 

2  "  C'est  une  maniere  de  parler  par  Metonymie,  (ainsi  que  parlent  les 
gens  de  lettres.") — "  It  is  a  way  of  speaking  by  Metonymy,  (as  learned 
people  talk.") 


206  COMMENTARY  ON  A 

should  afford  to  any  man  an  occasion  of  wrangling,  I  leave 
the  matter  unsettled. 

17.  Andy  loy  a  voice  from  heaven.  From  that  opening  of  the 
heavens,  which  has  been  already  mentioned,  a  loud  voice  was 
heard,  that  its  majesty  might  be  more  impressive.  The 
public  appearance  of  Christ,  to  undertake  the  office  of  Medi- 
ator, was  accompanied  by  this  announcement,^  in  which  he 
was  offered  to  us  by  the  Father,  that  we  may  rely  on  this 
pledge  of  our  adoption,  and  boldly  call  God  himself  our 
Father.  The  designation  of  Son  belongs  truly  and  naturally 
to  Christ  alone :  but  yet  he  was  declared  to  be  the  Son  of 
God  in  our  flesh,  that  the  favour  of  Him,  whom  he  alone  has 
a  right  to  call  Father ,  may  be  also  obtained  for  us.  And  thus 
when  God  presents  Christ  to  us  as  Mediator,  accompanied 
by  the  title  of  Son,  he  declares  that  he  is  the  Father  of  us  all, 
(Eph.  iv.  6.) 

Such,  too,  is  the  import  of  the  epithet  beloved :  for  in  our- 
selves we  are  hateful  to  God,  and  his  fatherly  love  must  flow 
to  us  by  Christ.  The  best  expounder  of  this  passage  is  the 
Apostle  Paul,  when  he  says,  "  who  hath  predestinated  us 
into  adoption  by  Jesus  Christ  in  himself,  according  to  the 
good  pleasure  of  his  will ;  to  the  praise  of  the  glory  of  his 
grace,  in  which  he  hath  accepted  us  in  the  Beloved,"  (Eph. 
i.  5,  6 ;)  that  is,  in  his  beloved  Son.  It  is  still  more  fully 
expressed  by  these  words,  in  whom  I  am  well  pleased.  They 
imply,  that  the  love  of  God  rests  on  Christ  in  such  a  manner, 
as  to  diffuse  itself  from  him  to  us  all ;  and  not  to  us  only, 
but  even  to  the  angels  themselves.  Not  that  they  need  re- 
conciliation, for  they  never  were  at  enmity  with  God :  but 
even  they  become  perfectly  united  to  God,  only  by  means  of 
their  Head,  (Eph.  i.  22.)  For  the  same  reason,  he  is  also 
called  "  the  first-born  of  every  creature,"  (Col.  i.  5 ;)  and 
Paul  likewise  states  that  Christ  came  "  to  reconcile  all  things 
to  himself,  both  those  which  are  on  earth,  and  those  which 
are  in  heaven,"  (Col.  i.  20.) 

1  "  Avec  ce  tesmoignage  et  recommandation  ;" — "with  tliis  testimony 
and  recommendation." 


HARMONY  OF  THE  EVANGELISTS. 


207 


Mattheay.  Maek. 

rV.  1.  Then  Jesus  was  led  1. 12.  And 

into   the   wilderness    by  the  immediately 

Spirit,    that    he     might     be  the       Spirit 

tempted  by  the  devil :  2.  And  drove      him 

when  he  had  fasted  forty  days  into  the  wil- 

and  forty  nights,  he  at  length  derness,    13. 

was  hungry.     3.   And  when  And  he  was 

he   who   tempteth    had    ap-  in    the   wil- 

proached  to  him,  he  said.  If  derness  forty 

thou  art  the  Son  of  God,  com-  days  and  for- 

mand  that  these  stones   may  ty     nights  ; 

become  loaves.^      4.  But  he  and         was 

answering  said,  It  is  written,  tempted    by 

Man  shall  not  live  by  bread  Satan,      and 

alone,    but    by    every  word  was  with  the 

which  proceedeth  from   the  wild  betists.^ 
mouth  of  God. 


Luke. 

IV.  1.  And  Jesus,  full 
of  the  Holy  Ghost,  return- 
ed fi'om  Jordan,  and  was 
driven  by  the  Spirit  into 
the  wilderness.  2.  Forty 
days  he  was  tempted  by  the 
devil ;  and  he  ate  nothing 
in  those  days,  afterwards 
he  was  hungry.^  3.  And 
the  devil  said  to  him.  If 
thou  art  the  Son  of  God, 
command  this  stone  that  it 
may  become  bread.  4.  And 
Jesus  replied  to  him,  saying. 
It  is  written,  Man  shall  not 
live  by  bread  alone,  but  by 
every  word  of  God. 


Matthew  IV.  1.  Then  Jesus  was  led.  There  were  two 
reasons  why  Christ  withdrew  into  the  wilderness.  The  first 
was,  that,  after  a  fast  of  forty  days,  he  might  come  forth  as  a 
new  man,  or  rather  a  heavenly  man,  to  the  discharge  of  his 
office.  The  next  was,  that  he  might  be  tried  by  temptation 
and  undergo  an  apprenticeship,  before  he  undertook  an  office 
so  arduous,  and  so  elevated.  Let  us  therefore  learn  that,  by 
the  guidance  of  the  Spirit,  Christ  withdrew  from  the  crowd 
of  men,  in  order  that  he  might  come  forth  as  the  highest 
teacher  of  the  church,  as  the  ambassador  of  God, — rather  as 
sent  from  heaven,  than  as  taken  from  some  town,  and  from 
among  the  common  people. 

In  the  same  way  Moses,  when  God  was  about  to  employ 
him  as  his  agent  in  publishing  his  law,  was  carried  into 
Mount  Sinai,  withdrawn  from  the  view  of  the  people,  and 
admitted,  as  it  were,  into  a  heavenly  sanctuary,  (Ex.  xxiv. 
12.)  It  was  proper  that  Christ  should  be  surrounded  by 
marks  of  divine  grace  and  power — at  least  equally  illustrious 
with  those  which  were  bestowed  on  Moses,  that  the  majesty 
of  the  Gospel  might  not  be  inferior  to  that  of  the  Law.     If 


1  "  Ut  lapides  hi  panes  fiant ;" — "  Que  ces  pierres  devienent  pains." 
*  "  Et  estoit  avec  les  bestes  sauvages." 

3  "  Mais  apres  qu'ils  furent  passez,  il  eut  faim  ;" — "  but  after  that  they 
were  past,  he  was  hungry." 


208  COMMENTARY  ON  A 

God  bestowed  singular  honour  on  a  doctrine  which  was  "  the 
ministration  of  death,"  (2  Cor.  iii.  7,)  how  much  more  honour 
is  due  to  the  doctrine  of  life  ?  And  if  a  shadowy  portrait  of 
God  had  so  much  brightness,  ought  not  his  face,  which 
appears  in  the  Gospel,  to  shine  with  full  splendour  ? 

Such  also  was  the  design  of  the  fasting :  for  Christ  ab- 
stained from  eating  and  drinking,  not  to  give  an  example  of 
temperance,  but  to  acquire  greater  authority,  by  being  sepa- 
rated from  the  ordinary  condition  of  men,  and  coming  forth, 
as  an  angel  from  heaven,  not  as  a  man  from  the  earth.  For 
what,  pray,  would  have  been  that  virtue  of  abstinence,  in  not 
tasting  food,  for  which  he  had  no  more  appetite  than  if  he 
had  not  been  clothed  with  flesh  ?  ^  It  is  mere  folly,  therefore, 
to  appoint  a  forty  days'  fast,  (as  it  is  called,)  in  imitation  of 
Christ.  There  is  no  more  reason  why  we  should  follow  the 
example  of  Christ  in  this  matter,  than  there  formerly  was 
for  the  holy  Prophets,  and  other  Fathers  under  the  law,  to 
imitate  the  fast  of  Moses.  But  we  are  aware,  that  none  of 
them  thought  of  doing  so  ;  w^ith  the  single  exception  of 
Elijah,  who  was  employed  by  God  in  restoring  the  law,  and 
who,  for  nearly  the  same  reason  with  Moses,  was  kept  in 
the  mount  fasting. 

Those  who  fast  daily,  during  all  the  forty  days,  pretend 
that  they  are  imitators  of  Christ.  But  how  ?  They  stuff 
their  belly  so  completely  at  dinner,  that,  when  the  hour  of 
supper  arrives,  they  have  no  difficulty  in  abstaining  from 
food.  What  resemblance  do  they  bear  to  the  Son  of  God  ? 
The  ancients  practised  greater  moderation  :  but  even  they 
had  nothing  that  approached  to  Qhxi^i^s  fasting,  any  more,  in 
fact,  than  the  abstinence  of  men  approaches  to  the  condition 
of  angels,  who  do  not  eat  at  all.  Besides,  neither  Christ  nor 
Moses  observed  a  solemn  fast  every  year;  but  both  of  them 

^  "  Car,  je  vous  prle,  quelle  vii-tu  d'abstinence  y-eust-il  eue  k  ne  taster 
point  de  viande,  veu  qu'il  n'avoit  nulle  faim  qui  le  pressast  ?  Car  il  est 
certain,  et  les  Evangelistes  le  donnent  k  entendre  assez  clairement,  qu'il 
s'est  passe  de  manger  tout  ainsi  que  s'il  n'eust  point  este  revestu  de  notre 
chair." — "  For  what  virtue  of  abstinence,  pray,  was  there  in  not  tasting 
food,  since  he  had  no  hunger  that  pressed  him  ?  For  it  is  certain,  and  the 
Evangelists  give  us  plainly  enough  to  understand,  that  he  had  left  off 
eating  as  completely  as  if  he  had  not  been  clothed  with  our  flesh." 


HARMONY  OF  THE  EVANGELISTS.  209 

observed  it  only  once  during  their  whole  life.  I  wish  we 
could  say  that  they  had  only  amused  themselves,  like  apes, 
by  such  fooleries.  It  was  a  wicked  and  abominable  mockery 
of  Christ,  to  attempt,  by  this  contrivance  of  fasting,  to  con- 
form themselves  to  him  as  their  model.^  To  believe  that 
such  fasting  is  a  meritorious  work,  and  that  it  is  a  part  of 
godliness  and  of  the  worship  of  God,  is  a  very  base  super- 
stition. 

But  above  all,  it  is  an  intolerable  outrage  on  God,  whose 
extraordinary  miracle  they  throw  into  the  shade  ;  secondly, 
on  Christ,  whose  distinctive  badge  they  steal  from  him,  that 
they  may  clothe  themselves  with  his  spoils ;  thirdly,  on  the 
Gospel,  which  loses  not  a  little  of  its  authority,  if  this  fasting 
of  Christ  is  not  acknowledged  to  be  his  seal.  God  exhibited 
a  singular  miracle,  when  he  relieved  his  Son  from  the  neces- 
sity of  eating  :  and  when  they  attempt  the  same  thing  by 
their  own  power,  what  is  it  but  a  mad  and  daring  ambition 
to  be  equal  with  God  ?  Christ's  fasting  was  a  distinctive 
badge  of  the  divine  glory  :  and  is^it  not  to  defraud  him  of  his 
glory,  and  to  reduce  him  to  the  ordinary  rank  of  men,  when 
mortals  freely  mix  themselves  with  him  as  his  companions  ? 
God  appointed  Christ's  fasting  to  seal  the  Gospel :  and  do 
those  who  apply  it  to  a  different  purpose  abate  nothing  from 
the  dignity  of  the  Gospel  ?  Away,  then,  with  that  ridiculous 
imitation,^  which  overturns  the  purpose  of  God,  and  the 
whole  order  of  his  works.  Let^it  be  observed,  that  I  do  not 
speak  of  fastings  in  general,  the  practice  of  which  I  could 
wish  were  more  general  among  us,  provided  it  were  pure. 

But  I  must  explain  what  was  the  object  of  Chiht^^  fasting, 
Satan  availed  himself  of  our  Lord's  hunger  as  an  occasion 
for  tempting  him,  as  will  shortly  be  more  fully  stated.  For 
the  present,  we  must  inquire  generally,  why  was  it  the  will 
of  God  that  his  Son  should  be  tempted?  That  he  was 
brought  into  this  contest  by  a  fixed  purpose  of  God,  is 

'  "  En  ce  qu'ils  se  sont  essayez  par  leur  jeusne,  forge  a  leur  fantasie,  de 
se  mettre  du  rang  de  Christ,  et  se  mesurer  a  luy." — "  In  having  attempted, 
by  their  fast,  forged  according  to  their  fancy,  to  place  themselves  in  the 
same  rank  with  Christ,  and  to  vie  with  him." 

2  "  xfltxo^>5A/a." — "  Ceste  singerie  et  imitation  contrefiiite  ;" — "  that 
apishness  and  counterfeit  imitation." 

VOL,  I.  O 


210  COMMENTARY  ON  A 

evident  from  the  words  of  Matthew  and  Mark^  who  say,  that 
for  this  reason  he  was  led  hy  the  Spirit  into  the  wilderness. 
God  intended,  I  have  no  doubt,  to  exhibit  in  the  person  of 
his  Son,  as  in  a  very  bright  muTor,  how  obstinately  and  per- 
severingly  Satan  opposes  the  salvation  of  men.  For  how 
comes  it,  that  he  attacks  Christ  more  furiously,  and  directs 
all  his  power  and  forces  against  him,  at  the  particular  time 
mentioned  by  the  Evangelists,  but  because  he  sees  him  pre- 
paring, at  the  command  of  the  Father,  to  undertake  the 
redemption  of  men  ?  Our  salvation,  therefore,  was  attacked 
in  the  person  of  Christ,  just  as  the  ministers,  whom  Christ 
has  authorized  to  proclaim  his  redemption,  are  the  objects 
of  Satan's  daily  warfare. 

It  ought  to  be  observed,  at  the  same  time,  that  the  Son 
of  God  voluntarily  endured  the  temptations,  which  we  are 
now  considering,  and  fought,  as  it  were,  in  single  combat 
with  the  devil,  that,  by  his  victory,  he  might  obtain  a 
triumph  for  us.  Whenever  we  are  called  to  encounter 
Satan,  let  us  remember,  that  his  attacks  can,  in  no  other 
way,  be  sustained  and  repelled,  than  by  holding  out  this 
shield :  for  the  Son  of  God  undoubtedly  allowed  himself 
to  be  tempted,  that  he  may  be  constantly  before  our  minds, 
when  Satan  excites  vdthin  us  any  contest  of  temptations. 
When  he  was  leading  a  private  life  at  home,  we  do  not  read 
that  he  was  tempted ;  but  when  he  was  about  to  discharge 
the  office  of  Redeemer,  he  then  entered  the  field  in  the  name 
of  his  whole  church.  But  if  Christ  was  tempted  as  the 
public  representative  of  all  believers,  let  us  learn,  that  the 
temptations  w^hich  befaU  us  are  not  accidental,  or  regulated 
by  the  will  of  Satan,  w^ithout  God's  permission ;  but  that 
the  Spirit  of  God  presides  over  our  contests  as  an  exercise 
of  our  faith.  This  will  aid  us  in  cherishing  the  assured 
hope,  that  God,  who  is  the  supreme  judge  and  disposer  of 
the  combat,^  will  not  be  unmindful  of  us,  but  will  fortify  us 

1  "  Agonotlieta."  This  word,  slightly  altered  fi-om  the  Greek  word 
dyuvoSirng,  signifies  "  the  judge  who  presided  at  the  pubHc  games." 
The  Epistles  of  Paul  contain  many  allusions  to  the  Olympic  games, — 
sometimes  so  rapid  and  indirect,  that  they  are  apt  to  be  lost  in  a  trans- 
lation, and  at   other  times   sweUing  into  an   extended  picture,    which 


HARMONY  OF  THE  EVANGELISTS.  211 

against  those  distresses,  which  he  sees  that  we  are  unable 
to  meet. 

There  is  a  slight  apparent  difference  in  the  words  of  Luke, 
that  Jesus,  full  of  the  Holy  Ghost,  withdrew  from  Jordan. 
They  imply,  that  he  was  then  more  abundantly  endued 
with  the  grace  and  power  of  the  Spirit,  in  order  that  he 
might  be  more  fortified  for  the  battles  which  he  had  to  fight : 
for  it  was  not  without  a  good  reason  that  the  Holy  Spirit  de- 
scended upon  him  in  a  visible  shape.  It  has  been  already 
stated,  that  the  grace  of  God  shone  in  him  the  more  brightly, 
as  the  necessity  arising  out  of  our  salvation  became  greater.^ 
But,  at  first  sight,  it  appears  strange,  that  Christ  was 
liable  to  the  temptations  of  the  devil :  for,  when  temptation 
falls  on  men,  it  must  always  be  owing  to  sin  and  weakness. 
I  reply  :  First,  Christ  took  upon  him  our  infirmity,  but 
without  sin,  (Heb.  iv.  15.)  Secondly,  it  detracts  no  more 
from  his  glory,  that  he  was  exposed  to  temptations,  than 

arrests  and  captivates  every  reader.  Those  who  are  familiar  with  his 
writings,  and  who  have  occasion  to  treat  of  the  same  class  of  subjects, 
will  naturally  employ  the  same  kind  of  illustrations,  in  conveying  to  the 
minds  of  others  those  conceptions,  for  which  they  have  been  indebted  to 
this  great  master.  While  they  describe  the  contests  of  the  people  of  God 
with  outward  foes,  or  their  more  violent  struggles  with  the  old  man 
within,  they  will  frequently,  and  sometimes  unconsciously,  fall  into  similar 
allusions . — Ed. 

*  Here  the  French  copy  gives  an  additional  illustration,  of  which  no 
trace  is  found  in  the  Latin  original.  "  Le  mesme  S.  Luc  avec  S.  Marc 
enseigne  que  le  commencement  des  tentations  estoit  de  plus  loin.  Car 
Satan  avoit  assailU  Christ  quarante  jours  au  paravant  qu'il  eust  faim : 
mais  les  principaux  et  plus  excellens  combats  sont  icy  recitez,  afin  que 
nous  sachions  que  Satan  veincu  en  plusieurs  assaux,  s'est  finalement  ru^ 
furieusement,  et  de  tdute  sa  force,  pour  voir  s'il  pourroit  d'aventure  veincre 
finalement  celuy  duquel  il  n'avoit  peu  venir  k  bout.  Car  d'autant 
plus  qu'on  est  exerce  aux  combats  spirituels,  Dieu  permet  aussi  qu'on 
soit  plus  rudement  assaiUi.  Parquoy  apprenons  k  ne  nous  lasser 
jamais,  jusqu'k  ce  qu'  ayans  paracheve  tout  le  cours  de  notre  guerre, 
nous  soyons  parvenus  au  but." — "  The  same  St  Luke,  as  well  as  St 
Mark,  informs  us,  that  the  commencement  of  the  temptations  was  more 
distant.  For  Satan  had  attacked  Christ  forty  days  before  he  was  himgry: 
but  the  most  important  and  valuable  combats  are  here  related,  in 
order  that  we  may  know  that  Satan,  vanquished  in  many  assaults,  had 
fallen  upon  him  f^iously,  and  with  all  his  might,  to  see  if  perhaps  he 
might  finally  vanquish  him,  with  whom  he  had  not  been  able  to  succeed. 
For  the  more  that  we  are  exercised  in  spiritual  combats,  God  allows  us 
to  be  the  more  violently  attacked.  Wherefore  let  us  learn,  never  to 
become  weary,  till,  having  finished  the  whole  course  of  our  war,  we  have 
reached  the  end." 


212  COMMENTARY  ON  A 

that  he  was  clothed  with  our  flesh :  for  he  was  made  man 
on  the  condition  that,  along  with  our  flesh,  he  should  take 
upon  him  our  feelings.  But  the  whole  difficulty  lies  in  the 
first  point.  How  was  Christ  surrounded  by  our  weakness, 
so  as  to  be  capable  of  being  tempted  by  Satan,  and  yet  to 
be  pure  and  free  from  all  sin?  The  solution  will  not  be 
difficult,  if  we  recollect,  that  the  nature  of  Adam,  while  it 
was  still  innocent,  and  reflected  the  brightness  of  the  divine 
image, — was  liable  to  temptations.  All  the  bodily  affec- 
tions, that  exist  in  man,  are  so  many  opportunities  which 
Satan  seizes  to  tempt  him. 

It  is  justly  reckoned  a  weakness  of  human  nature,  that 
our  senses  are  affected  by  external  objects.  But  this  weak- 
ness would  not  be  sinful,  were  it  not  for  the  presence  of  cor- 
ruption ;  in  consequence  of  which  Satan  never  attacks  us, 
without  doing  some  injury,  or,  at  least,  without  inflicting 
a  slight  wound.  Christ  was  separated  from  us,  in  this 
respect,  by  the  perfection  of  his  nature ;  though  we  must 
not  imagine  him  to  have  existed  in  that  intermediate  con- 
dition, which  belonged  to  Adam,  to  whom  it  was  only 
granted,  that  it  was  possible  for  him  not  to  sin.  We  know, 
that  Christ  w^as  fortified  by  the  Spirit  with  such  power,  that 
the  darts  of  Satan  could  not  pierce  him.^ 

Matthew  IV.  3.  And  when  he,  who  tempteth,  had  approached 
to  him.  This  name,  o  '^rs/^a^wv,  the  tempter,  is  given  to  Satan 
by  the  Spirit  for  the  express  purpose,  that  believers  may  be 
more  carefully  on  their  guard  against  him.  Hence,  too, 
we  conclude,  that  temptations,  which  solicit  us  to  what  is 
evil,  come  fi-om  him  alone  :  for,  when  God  is  sometimes  said 
to  tempt  or  prove,  (Gen.  xxii.  1 ;  Deut.  xiii.  3,)  it  is  for  a 
different  purpose,  namely,  to  try  their  faith,  or  to  inflict 
punishment  on  unbelievers,  or  to  discover  the  hypocrisy  of 
those  who  do  not  sincerely  obey  the  truth. 

1  "  Car  nous  savons  que  Christ  a  este  muni  d'une  telle  vertu  de  I'Esprit, 
que  les  dards  de  Satan  ne  le  pouvoyent  navrer  ne  blesser :  c'est  a  dire, 
qu'il  estoit  impossible  que  peche  tombast  en  luy." — "For  we  know  that 
Christ  was  fortified  by  such  a  power  of  the  Spirit,  that  the  darts  of 
Satan  could  not  pierce  or  wound  him  :  that  is,  that  it  was  impossible  for 
sin  to  fall  upon  mm." 


HAKMONY  OF  THE  EVANGELISTS.  213 

TJiat  these  stones  may  become  loaves.  Here  the  ancients 
amused  themselves  with  ingenious  trifles.  The  Jirst  temp- 
tation, they  said,  was  to  gluttony  ;  the  second,  to  ambition ; 
and  the  thirdy  to  covetousness.  But  it  is  absurd  to  suppose 
that  it. arises  from  the  intemperance  of  gluttony,^  when  a 
hungry  person  desires  food  to  satisfy  nature.  What  luxury 
will  they  fancy  themselves  to  have  discovered  in  the  use  of 
bread,  that  one  who  satisfies  himself,  as  we  say,  with  dry 
bread,  must  be  reckoned  an  epicure  ?  But  not  to  waste 
more  words  on  that  point,  Christ's  answer  alone  is  sufficient 
to  show,  that  the  design  of  Satan  was  altogether  different. 
The  Son  of  God  was  not  such  an  unskilful  or  inexperienced 
antagonist,  as  not  to  know  how  he  might  ward  off  the  strokes 
of  his  adversary,  or  idly  to  present  his  shield  on  the  left 
hand  when  he  was  attacked  on  the  right.  If  Satan  had 
endeavoured  to  allure  him  by  the  enticements  of  gluttony,'-^ 
he  had  at  hand  passages  of  Scripture  fitted  to  repel  him. 
But  he  proposes  nothing  of  this  sort. 

4.    Man  shall  not  live  by  bread  alone.      He  quotes  the 
statement,  that  men  do  not  live  by  bread  alone,  but  by  the 
secret  blessing  of  God.     Hence  we  conclude,  that  Satan? 
made  a  direct  attack  on  the  faith  of  Christ,  in  the  hope  that,  I 
after  destroying  his  faith,  he  would  drive  Christ  to  unlaw-  \ 
ful  and  wicked  methods  of  procuring  food.    And  certainly  he  j 
presses  us  very  hard,  when  he  attempts  to  make  us  distrust 
God,  and  consult  our  own  advantage  in  a  way  not  authorized 
by  his  word.  The  meaning  of  the  words,  therefore,  is  :  *' When 
you  see  that  you  are  forsaken  by  God,  you  are  driven  by 
necessity  to  attend  to  yourself.     Provide  then  for  yourself 
the  food,  with  which  God  does   not   supply  you."      Now, 
though^  he  holds  out  the  divine  power  of  Christ  to  turn  the 
stones  into  loaves,  yet  the  single  object  which  he  has  in  view, 
is  to  persuade  Christ  to  depart  from  the  word  of  God,  and 
to  follow  the  dictates  of  infidelity. 

^  "  Friandise  ou  gourmandise  ;" — "  epicurism  or  gormandizing." 

2  "  A  friandise,  ou  a  quelque  excez  de  la  bouche." — "  To  epicurism,  or 

any  excess  of  the  palate." 

^  "  Combien  que  pour  couvrir   sa  malice  ;" — "  though,  to  cover  his 

malice." 


214  COMMENTARY  ON  A 

Christ's  reply,  therefore,  is  appropriate :  "  Man  shall  not 
live  hy  bread  alone.  You  advise  me  to  contrive  some  remedy, 
for  obtaining  relief  in  a  different  manner  from  what  God 
permits.  This  would  be  to  distrust  God ;  and  I  have  no 
reason  to  expect  that  he  will  support  me  in  a  different  man- 
ner from  what  he  has  promised  in  his  word.  You,  Satan, 
represent  his  favour  as  confined  to  hread:  but  Himself  de- 
clares, that,  though  every  kind  of  food  were  wanting,  his 
blessing  alone  is  sufficient  for  our  nourishment."  Such  was 
the  kind  of  temptation  w^hich  Satan  employed,  the  same  kind 
with  which  he  assails  us  daily.  The  Son  of  God  did  not 
choose  to  undertake  any  contest  of  an  unusual  description, 
but  to  sustain  assaults  in  common  with  us,  that  we  might  be 
furnished  with  the  same  armour,  and  might  entertain  no 
doubt  as  to  achieving  the  victory. 

It  is  written,  Man  shall  not  live  hy  hread  alone.  The  first 
thing  to  be  observed  here  is,  that  Christ  uses  Scripture  as 
his  shield  :  for  this  is  the  true  way  of  fighting,  if  we  wish  to 
make  ourselves  sure  of  the  victory.  With  good  reason  does 
Paul  say,  that  "  the  sword  of  the  Spirit  is  the  word  of  God," 
and  enjoin  us  to  "take  the  shield  of  faith,"  (Eph.  vi.  16, 17.) 
Hence  also  we  conclude,  that  Papists,  as  if  they  had  made  a 
bargain  with  Satan,  crueUy  give  up  souls  to  be  destroyed  by 
him  at  his  pleasure,  when  they  wickedly  withhold  the  Scrip- 
ture from  the  people  of  God,  and  thus  deprive  them  of  their 
arms,  by  which  alone  their  safety  could  be  preserved.  Those 
who  voluntarily  throw  aw^ay  that  armour,  and  do  not  labori- 
ously exercise  themselves  in  the  school  of  God,  deserve  to  be 
strangled,  at  every  instant,  by  Satan,  into  whose  hands  they 
give  themselves  up  unarmed.  No  other  reason  can  be 
assigned,  why  the  fury  of  Satan  meets  with  so  little  resist- 
ance, and  why  so  many  are  everywhere  carried  away  by  him, 
but  that  God  punishes  their  carelessness,  and  their  contempt 
of  his  word. 

We  must  now  examine  more  closely  the  passage,  which  is 
quoted  by  Christ  from  Moses  :  that  he  might  make  thee  know 
that  man  doth  not  live  hy  hread  only,  hut  hy  every  word  that 
proceedeth  out  of  the  mouth  of  the  Lord  doth  man  live,  (Deut. 
viii.  3.)     There  ^e  some  who  torture  it  to  a  false  meaning. 


HARMONY  OF  THE  EVANGELISTS.  215 

as  referring  to  spiritual  life ;  as  if  our  Lord  had  said,  that 
souls  are  not  nourished  by  visible  bread,  hut  by  the  word  of 
God.  The  statement  itself  is,  no  doubt,  true  :  but  Moses 
had  quite  a  different  meaning.  He  reminds  them  that,  when 
no  bread  could  be  obtained,  God  provided  them  with  an  ex- 
traordinary kind  of  nourishment  in  "  manna,  which  they 
knew  not,  neither  did  their  fathers  know,"  (Deut.  viii.  3  ;) 
and  that  this  was  intended  as  an  evident  proof,  in  all  time 
coming,  that  the  life  of  man  is  not  confined  to  bread,  but  de- 
pends on  the  will  and  good-pleasure  of  God.  The  word  does 
not  mean  doctrine,  but  the  purpose  Avhich  God  has  made 
known,  with  regard  to  preserving  the  order  of  nature  ajid  the 
lives  of  his  creatures.  Having  created  men,  he  does  not 
cease  to  care  for  them  :  but,  as  ''he  breathed  into  their 
nostrils  the  breath  of  life,"  (Gen.  ii.  7,)  so  he  constantly  pre- 
serves the  life  which  he  has  bestowed.  In  like  manner,  the 
Apostle  says,  that  he  "upholdeth  all  things  by  his  powerful 
word,"  (Heb.  i.  3  ;)  that  is,  the  whole  world  is  preserved, 
and  every  part  of  it  keeps  its  place,  by  the  will  and  decree 
of  Him,  whose  power,  above  and  below,  is  everywhere  dif- 
fused. Though  we  live  on  bread,  we  must  not  ascribe  the 
support  of  life  to  the  power  of  bread,  but  to  the  secret  kind- 
ness, by  which  God  imparts  to  bread  the  quality  of  nourish- 
ing our  bodies. 

Hence,  also,  follows  another  statement :  by  every  word  that 
proceedeth  out  of  the  mouth  of  God  shall  men  live.  God,  who 
now  employs  bread  for  our  support,  will  enable  us,  whenever 
he  pleases,  to  live  by  other  means.  This  declaration  of 
Moses  condemns  the  stupidity  of  those,  who  reckon  life  to 
consist  in  luxury  and  abundance ;  Avhile  it  reproves  the  dis- 
trust and  inordinate  anxiety  which  drives  us  to  seek  unlawful 
means.  The  precise  object  of  Christ's  reply  is  this  :  We 
ought  to  trust  in  God  for  food,  and  for  the  other  necessaries 
of  the  present  life,  in  such  a  manner,  that  none  of  us  may 
overleap  the  boundaries  which  he  has  prescribed.  But  if 
Christ  did  not  consider  himself  to  be  at  liberty  to  change 
stones  into  bread,  without  the  command  of  God,  much  less  is 
it  lawful  for  us  to  procure  food  by  fraud,  or  robbery,  or 
violence,  or  murder. 


216 


COMMENTARY  ON  A 


Matthew. 


Mark. 


ano^els 
waited 


IV.  5.  Then  the  devil  1.13. 
taketh^  him  into  the  holy  And 
city,  and  placeth  him  on  the 
pinnacle"^  of  the  temple,  6. 
And  saith  to  him,  K  thou  art  on  him 
the  Son  of  God,  throw  thy- 
self down  :  for  it  is  wiitten, 
He  will  command  his  angels 
concerning  thee,  and  they 
will  carry  thee  in  their  hands, 
lest  at  any  time  thou  dash 
thy  foot  against  a  stone.  7. 
Jesus  said  to  him,  Again  it  is 
written,  Thou  shalt  not  tempt 
the  Lord  thy  God.  8.  Again, 
the  devil  taketh  him  to  a  very 
high  mountain,  and  pointeth 
out  to  him  all  the  kingdoms 
of  the  world,  and  the  glory 
of  them  ;  9.  And  saith  to 
him.  All  these  things  I  will 
give  thee,  if,  falling  down, 
thou  shalt  adore  me.  10. 
Then  Jesus  saith  to  him. 
Depart,  Satan,  for  it  is  writ- 
ten. Thou  shalt  adore  the 
Lord  thy  God,  and  him 
alone  thou  shalt  worship. 
11.  Then  the  devil   leaveth 


him,     and, 

proached, 

him. 


lo, 
and 


angels    ap- 
waited    on 


Luke. 

IV.  5.  And  the  devil  conduct- 
ed him  to  a  high  mountain,  and 
showed  him  all  the  kingdoms  of 
the  world  in  a  moment.  6.  And 
the  devil  saith  to  him,  I  will  give 
thee  this  universal  power,  and 
the  glory  of  them :  for  they  have 
been  delivered  to  me,  and  to 
whomsoever  I  will,  I  give  it.  7. 
If,  therefore,  bowing  down  before 
me,  thou  shalt  worship,  all  things 
shall  be  thine.  8.  And  Jesus 
answering  said  to  him.  Go  be- 
hind me,"Satan  :  for  it  is  written, 
Thou  shalt  adore  the  Lord  thy 
God,  and  him  alone  thou  shalt 
worship.  9.  And  he  led  liim  to 
Jerusalem,  and  placed  him  on  a 
parapet  of  the  temple,  and  said 
to  him,  K  thou  art  the  Son  of 
God,  throw  thyself  down  hence : 
10.  For  it  is  written,  that  he  will 
command  his  angels  concerning 
thee,  that  they  may  preserve 
thee:  11.  And  that  they  wiU 
support  thee  with  their  hands, 
lest  thou  dash  thy  foot  against  a 
stone.  12.  And  he  answering 
said  to  him,  It  is  said.  Thou  shalt 
not  tempt  the  Lord  thy  God. 
13.  And  all  the  temptation  hav- 
ing been  finished,  the  devil  de- 
parted from  him  for  a  time. 


Matthew  IV.  5.  Then  the  devil  taketh  him.  It  is  not  of  great 
importance,  that  Luke's  narrative  makes  that  temptation  to 
be  the  second,  which  Matthew  places  as  the  thu'd :  for  it 
was  not  the  intention  of  the  Evangelists  to  arrange  the  his- 
tory in  such  a  manner,  as  to  preserve,  on  all  occasions,  the 
exact  order  of  time,  but  to  draw  up  an  abridged  narrative  of 
the  events,  so  as  to  present,  as  in  a  mirror  or  picture,  those 
things  which  are  most  necessary  to  be  known  concerning 
Christ.  Let  it  suffice  for  us  to  know,  that  Christ  was 
tempted  in  three  ways.  The  question,  which  of  these  con- 
tests was  the  second,  and  which  was  the  third,  need  not  give 


^  "  Le  transporte ;" — "  conveys  him." 


2  "  Le  pinnacle." 


HARMONY  OF  THE  EVANGELISTS.  217 

US  mucli  trouble  or  uneasiness.  In  the  exposition,  I  shall 
follow  the  text  of  Matthew. 

Christ  is  said  to  have  been  placed  on  the  pinnacle  of  the 
temple.  It  is  asked,  was  he  actually  carried  to  this  elevated 
spot,  or  was  it  done  in  vision  ?  There  are  many,  who  obsti- 
nately assert,  that  the  body  was  really  and  actually  conveyed : 
for  they  consider  it  to  be  unworthy  of  Christ,  that  he  should 
be  supposed  to  be  liable  to  the  delusions  of  Satan.  But  it 
is  easy  to  dispose  of  that  objection.  There  is  no  absurdity 
in  supposing,  that  this  took  place  by  the  permission  of  God 
and  the  voluntary  subjection  of  Christ;  provided  we  hold 
that  within, — that  is,  in  his  mind  and  soul, — he  suifered  no 
delusion.  What  is  next  added,  that  all  the  kingdoms  of  the 
loorld  were  placed  in  the  view  of  Christ, — as  well  as  what 
Luke  relates,  that  he  was  carried  to  a  great  distance  in  one 
moment, — agrees  better  with  the  idea  of  a  vision,  than  with 
any  other  supposition.  In  a  matter  that  is  doubtful,  and 
where  ignorance  brings  no  risk,  I  choose  rather  to  suspend 
my  judgment,  than  to  furnish  contentious  people  with  an 
occasion  of  debate.  It  is  also  possible,  that  the  second  temp- 
tation did  not  follow  the  first,  nor  the  third  the  second,  in 
immediate  succession,  but  that  some  interval  of  time  elapsed. 
This  is  even  more  probable,  though  the  words  of  Luke  might 
lead  to  the  conclusion,  that  there  was  no  long  interval :  for 
he  says,  that  Christ  obtained  repose  for  a  time. 

But  the  main  question  for  our  consideration  is,  what  was 
Satan's  object  in  this  kind  of  temptation  ?  That  will  be  best 
determined,  as  I  have  lately  hinted,  by  our  Lord's  reply  to 
Satan.  To  meet  the  stratagem  of  the  enemy,  and  to  repel 
his  attack,  Christ  interposes,  as  a  shield,  these  words :  Thou 
shall  not  tempt  the  Lord  thy  God,  Hence  it  is  evident,  that 
the  stratagems  of  the  enemy  were  intended  to  induce  Christ 
to  exalt  himself  unduly,  and  to  rise,  in  a  daring  manner, 
against  God.  Satan  had  formerly  attempted  to  drive  Christ 
to  despair,  because  he  was  destitute  of  food,  and  of  the  ordi- 
nary means  of  life.  Now,  he  exhorts  him  to  indulge  a  foolish 
and  vain  confidence, — to  neglect  the  means  which  are  in  his 
power, — to  throw  himself,  without  necessity,  into  manifest 
danger, — and,  as  we  might  say,  to  overleap  all  bounds.     As 


218  COMMENTARY  ON  A 

it  is  not  proper  for  us  to  be  discouraged,  when  we  are  pressed 
by  "the  want  of  all  things,"  (Deut.  xxviii.  57,)  but  to  rely 
with  confidence  on  God,  neither  are  we  at  liberty  to  raise 
our  crests,  or  ascend  higher  than  God  permits  us.  The 
design  of  Satan,  we  have  now  ascertained,  was  to  induce 
Christ  to  make  trial  of  his  divinity,  and  to  rise  up,  in  foolish 
and  wicked  rashness,  against  God. 

6.  He  will  charge  his  angels  concerning  thee.  We  must  ob- 
serve this  malice  of  Satan,  in  misapplying  a  quotation  of 
Scripture,  for  the  purpose  of  rendering  life  deadly  to  Christ, 
and  of  converting  bread  into  poison.  The  same  kind  of 
stratagem  he  continues  daily  to  employ  ;  and  the  Son  of 
God,  who  is  the  universal  model  of  all  the  godly,  chose  to 
undergo  this  contest  in  his  own  person,  that  all  may  be 
industriously  on  their  guard  against  being  led,  by  a  false 
application  of  Scripture,  into  the  snares  of  Satan.  And 
undoubtedly  the  Lord  grants  such  a  permission  to  our  adver- 
sary, that  we  may  not  remain  in  indolent  ease,  but  may  be 
more  careful  to  keep  watch.  Nor  ought  we  to  imitate  the 
madness  of  those  who  throw  away  Scripture,  as  if  it  admitted 
of  every  kind  of  interpretation,  because  the  devil  misapplies 
it.  For  the  same  reason,  we  ought  to  abstain  from  food,  to 
avoid  the  risk  of  being  poisoned.  Satan  profanes  the  Word 
of  God,  and  endeavours  to  torture  it  for  our  destruction. 
But  it  has  been  ordained  by  God  for  our  salvation ;  and  shall 
the  purpose  of  God  be  frustrated,  unless  our  indolence  deprive 
his  word  of  its  saving  effect  ? 

We  need  not  dispute  long  on  these  matters.  Let  us  only 
inquire,  what  Christ  enjoins  on  us  by  his  example,  which  we 
ought  to  follow  as  a  rule.  When  Satan  wickedly  tortures 
Scripture,  does  Christ  give  way  to  him  ?  Does  he  allow  him 
to  seize  and  carry  off  the  Scripture,  with  which  he  formerly 
armed  himself?  On  the  contrary,  he  quotes  Scripture  in  his 
turn,  and  boldly  refutes  Satan's  wicked  slander.  Whenever 
Satan  shall  cover  his  deception  by  Scripture,  and  ungodly 
men  shall  labour  to  subvert  our  faith  by  the  same  means,  let 
us  borrow  our  armour  exclusively  firom  Scripture  for  the  pro- 
tection of  our  faith. 


HARMONY  OF  THE  EVANGELISTS.  219 

Though  the  promise,  he  will  charge  his  angels  concerning 
thecy  (Ps.  xci.  11,)  relates  to  all  believers,  yet  it  belongs  pecu- 
liarly to  Christ,  who  is  the  Head  of  the  whole  Church,  pos- 
sesses authority  over  angels,  and  commits  to  them  the 
charge  of  us.  Satan  is  not  wrong  in  proving  from  this  pass- 
age, that  angels  have  been  given  to  Christ,  to  wait  on  him, 
to  guard  him,  and  to  bear  him  on  their  hands.  But  the  fal- 
lacy lies  in  this,  that  he  assigns  a  wandering  and  uncertain 
course  to  that  guardianship  of  angels,  which  is  only  promised 
to  'the  children  of  God,  when  they  keep  themselves  within 
their  bounds,  and  walk  in  their  ways.  If  there  is  any  force  in 
that  expression,  in  all  thy  icaysj  (Ps.  xci.  11,)  the  prophet's 
meaning  is  wickedly  corrupted  and  mutilated  by  Satan, 
when  he  applies  it,  in  a  violent  and  wild  and  confused 
manner,  to  extravagant  and  mistaken  courses.  God  com- 
mands us  to  walk  in  our  ways^  and  then  declares  that  angels 
will  be  our  guardians  :  Satan  brings  forward  the  guardian- 
ship of  angels,  for  the  purpose  of  advising  Christ  to  put  him- 
self unnecessarily  in  danger,  as  if  he  would  say  :  ''  If  you 
expose  yourself  to  death,  contrary  to  the  will  of  God,  angels 
will  protect  your  life." 

7.  It  is  written^  Thou  shalt  not  tempt  the  Lord  thy  God,  The 
reply  of  Christ  is  most  appropriate.  There  is  no  other  way, 
in  which  we  have  a  right  to  expect  the  assistance  promised 
in  that  passage,  than  when  believers  humbly  submit  them- 
selves to  his  guidance  :  for  we  cannot  rely  on  his  promises, 
without  obeying  his  commandments.  God  is  tempted  in 
many  ways :  but  in  this  passage,  the  word  tempt  denotes  the 
neglect  of  those  means  which  he  puts  into  our  hands.  Those 
who  leave  the  means  which  God  recommends,  and  resolve  to 
make  trial  of  his  power  and  might,  act  as  absurdly  as  if  one 
were  to  cut  off  a  man's  arms  and  hands,  and  then  order  him 
to  work.  In  short,  whoever  desires  to  make  an  experiment 
of  the  divine  power,  when  there  is  no  necessity  for  it,  tempts 
God  by  subjecting  his  promises  to  an  unfair  trial. 

8.  The  devil  taketh  him  to  a  very  high  mountain.  We  must 
keep  in  mind,  what  I  have  already  stated,  that  it  was  not 


220  COMMENT AEY  ON  A 

owing  to  any  weakness  of  Christ's  nature,  but  to  a  voluntary 
dispensation  and  permission,  that  Satan  produced  this  effect 
upon  his  eyes.  Again,  while  his  senses  were  moved  and 
powerfully  affected  by  the  glory  of  the  kingdoms  which  wa 
presented  to  them,  no  inward  desire  arose  in  his  mind; 
whereas  the  lusts  of  the  flesh,  like  wild  beasts,  are  drawn, 
and  hurry  us  along,  to  the  objects  which  please  us  :  for  Christ 
had  the  same  feelings  with  ourselves,  but  he  had  no  irregular 
appetites.  The  kind  of  temptation  here  described  was,  that 
Christ  should  seek,  in  another  manner  than  from  God,  the 
inheritance  which  he  has  promised  to  his  children.  And 
here  the  daring  insolence  of  the  devil  is  manifested,  in  robbing 
God  of  the  government  of  the  world,  and  claiming  it  for 
himself.  jiU  these  things,  says  he,  are  mine,  and  it  is  only 
through  me  that  they  are  obtained. 

We  have  to  contend  every  day  wath  the  same  imposture  : 
for  every  believer  feels  it  in  himself,  and  it  is  still  more 
clearly  seen  in  the  whole  life  of  the  ungodly.  Though  we 
are  convinced,  that  all  our  support,  and  aid,  and  comfort, 
depend  on  the  blessing  of  God,  yet  our  senses  allure  and 
draw  us  away,  to  seek  assistance  from  Satan,  as  if  God  alone 
were  not  enough.  A  considerable  portion  of  mankind  dis- 
believe the  poAver  and  authority  of  God  over  the  world,  and 
imagine  that  every  thing  good  is  bestowed  by  Satan.  For 
how  comes  it,  that  almost  all  resort  to  wicked  contrivances, 
to  robbery  and  to  fraud,  but  because  they  ascribe  to  Satan 
what  belongs  to  God,  the  power  of  enriching  whom  he  pleases 
by  his  blessing?  True,  indeed,  with  the  mouth  they  ask 
that  God  will  give  them  daily  bread,  (Mat.  vi.  11  :)  but  it  is 
only  with  the  mouth  ;  for  they  make  Satan  the  distributor  of 
all  the  riches  in  the  world. 

10.  Depart,  Satan,  Instead  of  this,  Luke  has.  Depart  be- 
hind me,  Satan,  There  is  no  use  for  speculating  about  the 
phrase,  behind  me,  which  Christ  addressed  to  Peter,  Go  behind 
me,  (Mat.  xvi.  23,)  as  if  the  same  words  had  not  been  ad- 
dressed to   Satan.     Christ  simply  bids  him  go  away  ;^  and 

^  "  H  veut  seulement  le  rejetter  avec  son  conseil ;" — "  he  mslies  only 
to  reject  him  wth  his  advice." 


HAEMONY  OF  THE  EVANGELISTS.  221 

now  proceeds  with  the  same  kind  of  defence  as  before,  em- 
T)loying  Scripture  as  a  shield,  not  of  reeds,  but  of  brass.  He 
quotes  a  passage  from  the  law,  that  God  alone  is  to  be 
r^-dored  and  worshipped,  (Deut.  vi.  13 ;  x.  20.)  From  the 
application  of  that  passage,  and  from  the  circumstances  in 
which  it  is  introduced,  it  is  easy  to  conclude  what  is  the  de- 
sign of  adoration  of  God,  and  in  what  it  consists. 

Papists  deny  that  God  only  ought  to  be  adored;  and 
evade  this  and  similar  passages  by  sophistical  arguments. 
Latvia,  (Xar^siuj)  they  admit,  is  adoration,  which  ought  to  be 
given  to  God  alone  :  but  Dulia,  (dovXsIa,)  is  an  inferior  kind 
of  adoration,  which  they  bestow  on  dead  men,  and  on  their 
bones  and  statues.  But  Christ  rejects  this  frivolous  distinc- 
tion, and  claims  for  God  alone  'r^ogKvvrjgig,  worship ;  by  which 
he  warns  us  to  attend  more  to  the  matter  than  to  expressions, 
when  we  have  to  do  with  the  worship  of  God. 

Scripture  enjoins  us  to  worship  God  alone:  we  must  in- 
quire, for  what  end  ?  If  a  man  takes  any  thing  from  his  glory, 
and  ascribes  it  to  creatures,  this  is  a  heinous  profanation  of 
divine  worship.  But  it  is  very  evident  that  this  is  done, 
when  we  go  to  creatures,  to  receive  from  them  those  good 
things,  of  which  God  desired  to  be  acknowledged  as  the  only 
Author.  Now,  as  religion  is  strictly  spiritual,  and  the  out- 
ward acknowledgment  of  it  relates  to  the  body,  so  not  only 
the  inward  worship,  but  also  the  outward  manifestation  of 
it,  is  due  to  God  alone.  ^ 

11.  Then  the  devil  leaveth  him.  Luke  expresses  more: 
when  all  the  temptation  had  been  finished.  This  means,  that 
no  truce  or  relaxation  was  granted  to  Christ,  till  he  had  been 
fully  tried  by  every  species  of  contest.  He  adds,  that  Christ 
was  left  for  a  season  only.  This  is  intended  to  inform  us, 
that  the  rest  of  his  life  was  not  entirely  free  from  temptations, 
but  that  God  restrained  the  power  of  Satan,  so  that  Christ 

^  "  Christ  attribue  aussi  k  Dieu  seul  I'adoration  externe,  que  les  Grecs 
appellent  Tr^oaKvuwt?  :  car  il  use  de  ce  terme  qui  signifient  proprement 
s'agenouiller  etprosierneripSLr  forme  de  service  cUvin." — "Christ  ascribes 
also  to  God  alone  the  external  adoration,  which  the  Greeks  call  -TrQoaKv- 
vmig  :  for  he  employs  this  term,  which  signifies  literally  to  kneel  and  how 
down,  in  a  form  of  divine  service." 


222 


COMMENTARY  ON  A 


was  not  unseasonably  disturbed  by  Him.  In  like  manner, 
God  usually  acts  towards  all  his  people  :  for,  after  permitting 
them  to  be  sharply  tried,  he  abates,  in  some  measure,  the 
violence  of  the  strife,  that  they  may  take  breath  for  a  little, 
and  gather  courage.  What  immediately  follows,  the  angels 
waited  on  him,  I  understand  as  referring  to  comfort,  that 
Christ  might  feel,  that  God  the  Father  took  care  of  him,  and 
fortified  him,  by  his  powerful  assistance,  against  Satan.  For 
the  very  solitude  might  aggravate  the  dreariness  of  his  con- 
dition, when  he  was  deprived  of  the  kind  offices  of  men, 
and  was  with  the  wild  beasts, — a  circumstance  which  is  ex- 
pressly mentioned  by  Mark.  And  yet  we  must  not  suppose, 
that  Christ  was  ever  forsaken  by  the  angels  :  but,  in  order 
to  allow  an  opportunity  for  temptation,  the  grace  of  God, 
though  it  was  present,  was  sometimes  hidden  from  him,  so 
far  as  respects  the  feeling  of  the  flesh. 


Matthew. 

IV.  12.  And 
■when  Jesus 
heard  tliat  John 
had  been  de- 
livered up/  he 
withdrew  into 
GaHlee.  17. 
From  that  time 
Jesus  began  to 
preaph,  and  to 
say,  Repent  ye : 
for  the  king- 
dom of  heaven 
is  at  hand. 


Mark. 

1. 14.  Now  after 
that  John  had 
been  imprisoned, 
Jesus  came  into 
Galilee,  preaching 
the  Gospel  of  the 
kingdom  of  God: 
15.  And  saying. 
The  time  is  fulfil- 
led, and  the  king- 
dom of  God  is  at 
hand:  repent  ye, 
and  beheve  the 
Gospel. 


LUKE_. 

m.  19.  Now  Herod  the  tetrarch, 
when  he  was  reproved  by  him  for 
Herodias,  his  brother's  wife,  and 
for  all  the  wicked  actions  which 
Herod  did,  20.  Added  also  this 
above  all,  and  shut  up  John  in 
prison. 

IV.  14.  And  Jesus  returned  by 
the  power  of  the  Spuit  into  Galilee, 
and  a  report  went  out  through  the 
whole  country  concerning  him. 
15.  And  he  taught  in  their  syna- 
gogues, and  was  glorified  by  all. 


Luke  III.  19.  Now  Herod  the  tetrarch,  Luke  alone  ex- 
plains the  reason  why  Herod  threw  John  into  prison  : 
though  we  shall  afterwards  find  it  mentioned  by  Matthew, 
(xiv.  3,)  and  Mark,  (vi.  17.)  Josephus  says,  (Ant.  xviii. 
V.  2,)  that  Herod,  dreading  a  popular  insurrection  and 
a  change  of  the  government,  shut  up  John  in  the  castle 
of  Macherus,  (because   he  dreaded   the  man's  influence ;  ^) 


^  "  Que  Jean  estoit  prisonnier  ;" — "  that  John  was  prisoner." 

2  "Pource  qu'il  savoit  que  c'estolt  un  homme  de  grande  authorite 


HARMONY  OF  THE  EVANGELISTS.  223 

and  that  Herodlas  was  married,  not  to  Philip,  who  was 
Salome's  husband,  but  to  another  Herod.  But  as  his  re- 
collection appears  to  have  failed  him  in  this  matter,  and 
as  he  mentions  also  Philip's  death  out  of  its  proper  place, 
the  truth  of  the  history  will  be  obtained,  with  greater 
certainty,  from  the  Evangelists,  and  we  must  abide  by  their 
testimony.^  It  is  well  known,  that  Herod,  though  he  had 
been  married  to  a  daughter  of  Aretas,  King  of  Arabia,  fell 
in  love  with  Herodias,  his  niece,  and  carried  her  off  by  fraud. 
This  injury  might  possibly  enough  remain  unrevenged  by 
his  brother  Philip,  to  whom  the  same  Josephus  bears  testi- 
mony, that  he  was  a  person  of  a  mild  and  gentle  disposition, 
(xviii.  iv.  6.) 

This  history  shows  clearly,  what  sort  of  reward  awaits 
the  faithful  and  honest  ministers  of  the  truth,  particularly 
when  they  reprove  vices  :  for  scarcely  one  in  a  hundred 
bears  reproof,  and  if  it  is  at  all  severe,  they  break  out  into 
fury.  If  pride  of  this  sort  displays  itself  in  some  of  the 
common  people,  we  have  no  reason  to  wonder,  that  cruelty 
to  reprovers  assumes  a  more  hideous  form  in  tyrants,^  who 
brook  nothing  worse  than  to  be  classed  with  other  men. 
We  behold  in  John  an  illustrious  example  of  that  moral 
courage,  which  all  pious  teachers  ought  to  possess,  not  to 
hesitate  to  incur  the  wrath  of  the  great  and  powerful,  as 
often  as  it  may  be^  found  necessary  :  for  he,  with  whom 
there  is  acceptance  of  persons,  does  not  honestly  serve  God. 
When  Luke  says,  he  added  this  to  all  the  evil  actions  which 
he  did,  he  means,  that  Herod's  malice  is  become  desperate, 
and  has  reached  its  utmost  height,  when  the  sinner  is  en- 
raged by  remedies,  and  not  only  refuses  correction,  but 
takes  vengeance  on  his  adviser,  as  if  he  had  been  his  enemy. 

Matthew  lY.  12.    When  Jesus  had  heard.     These  words 

envers  le  peuple,  et  poiirtant  se  doutoit  de  luy." — -"  Because  lie  knew 
that  he  was  a  man  of  great  authority  among  the  people,  and  therefore 
had  doubts  about  him." 

^  The  solution  usually  given,  we  believe,  for  this  apparent  discre- 
pancy, is,  that  the  name  of  the  person  in  question  was  Herod- Philip. — Ed. 

^  "  Les  rois,  princes,  et  grans  tyrans." — "  liings,  princes,  and  great 
tp'ants." 


224  COMMENTARY  ON  A 

appear  to  be  at  variance  with  the  narrative  of  the  Evan- 
gelist John,  who  declares,  that  John  and  Christ  discharged 
the  office  of  public  teachers  at  the  same  time.  But  w^e  have 
to  observe,  that  our  three  Evangelists  pass  over  in  silence  that 
short  space  of  time,  because  John's  course  was  not  yet  com- 
pleted, and  because  that  course  was  intended  to  be  a  pre- 
paration for  receiving  the  Gospel  of  Christ.  And,  in  point 
of  fact,  though  Christ  discharged  the  office  of  teacher  within 
that  period,  he  did  not,  strictly  speaking,  begin  to  preach 
the  Gospel^  till  he  succeeded  to  John.  Most  properly,  there- 
fore, do  the  three  Evangelists  admit  and  declare,  that  the 
period,  during  which  John  prepared  disciples  for  Christ, 
belonged  to  his  ministry  :  for  it  amounts  to  this,  that,  when 
the  dawn  was  passed,  the  sun  arose.  It  is  proper  to  ob- 
serve the  mode  of  expression  employed  by  Luke,  that  eTesus 
came  in  the  power ^  or,  hy  the  power ,  of  the  Spirit  into  Galilee  : 
for  it  is  of  great  consequence,  that  we  do  not  imagine  Christ 
to  have  any  thing  about  him  that  is  earthly  or  human,  but 
that  oiu*  minds  be  always  occupied,  and  our  feelings  affected, 
by  his  heavenly  and  divine  power. 

Mark  I.  14.  Preaching  the  Gospel  of  the  kingdom  of  God, 
Matthew  appears  to  differ  a  little  from  the  other  two  :  for, 
after  mentioning  that  Jesus  left  his  own  city  Nazareth, 
and  departed  to  Capernaum,  he  says  :  from  that  time  Jesus 
began  to  preach.  Luke  and  Mark,  again,  relate,  that  he 
taught  publicly  in  his  own  country.  But  the  solution  is 
easy  ;  for  the  words  which  Matthew  employs,  d^o  ron,  from 
that  time,  ought  to  be  viewed  as  referring,  not  to  what  im- 
mediately precedes,  but  to  the  whole  course  of  the.  narrative. 
Christ,  therefore,  entered  into  the  exercise  of  his  office, 
w^hen  he  arrived  at  Galilee.  The  summary  of  doctrine 
which  is  given  by  Matthew  is  not  at  all  different  from  what, 
we  have  lately  seen,  was  taught  by  John  :  for  it  consists  of 
two  parts, — repentance,  and  the  announcement  of  grace  and 
salvation.  He  exhorts  the  Jews  to  conversion,  because 
the  kingdom  of  God  is  at  hand:  that  is,  because  God  un- 
dertakes to  govern  his  people,  which  is  true  and  perfect 
happiness.     The  language  of  Mark  is  a  little  different,  The 


HARMONY  or  THE  EVANGELISTS.  225 

kingdom  of  God  is  at  hand :  repent  ye^  and  believe  the  Gospel, 
But  the  meaning  is  the  same  :  for,  having  first  spoken  of  the 
restoration  of  the  kingdom  of  God  among  the  Jews,  he  ex- 
horts them  to  repentance  and  faith. 

But  it  may  be  asked,  since  repentance  depends  on  the 
Gospel,  why  does  Mark  separate  it  from  the  doctrine  of  the 
Gospel?  Two  reasons  may  be  assigned.  God  sometimes 
invites  us  to  repentance,  when  nothing  more  is  meant,  than 
that  we  ought  to  change  our  life  for  the  better.  He  after- 
wards shows,  that  conversion  and  "newness  of  life"  (Kom. 
vi.  4)  are  the  gift  of  God.  This  is  intended  to  inform  us, 
that  not  only  is  our  duty  enjoined  on  us,  but  the  grace  and 
power  of  obedience  are,  at  the  same  time,  offered.  If  we 
understand  in  this  way  the  preaching  of  John  about  repent- 
ance, the  meaning  will  be  :  "  The  Lord  commands  you  to 
turn  to  himself;  but  as  you  cannot  accomplish  this  by  your 
own  endeavours,  he  promises  the  Spirit  of  regeneration,  and 
therefore  you  must  receive  this  grace  by  faith."  At  the 
same  time,  the  faith,  which  he  enjoins  men  to  give  to  the 
Gospel,  ought  not,  by"  any  means,  to  be  confined  to  the  gift 
of  renewal,  but  relates  chiefly  to  the  forgiveness  of  sins. 
For  John  connects  repentance  with  faith,  because  God  re- 
conciles us  to  himself  in  such  a  manner,  that  we  serve  him 
as  a  Father  in  holiness  and  righteousness. 

Besides,  there  is 'no  absurdity  in  saying,  that  to  believe  the 
Gospel  is  the  same  thing  as  to  embrace  a  free  righteousness : 
for  that  special  relation,  between  faith  and  the  forgiveness  of 
sins,  is  often  mentioned  in  Scripture ;  as,  for  example,  when 
it  teaches,  that  we  are  justified  by  faith,  (Rom.  v.  1.)  In 
which  soever  of  these  two  ways  you  choose  to  explain  this 
passage,  it  still  remains  a  settled  principle,  that  God  offers 
to  us  a  fi^-ee  salvation,  in  order  that  we  may  turn  to  him, 
and  live  to  righteousness.  Accordingly,  when  he  promises 
to  us  mercy,  he  calls  us  to  deny  the  flesh.  We  must  ob- 
serve the  designation  which  Paul  gives  to  the  Gospel,  the 
kingdom  of  God :  for  hence  we  learn,  that  by  the  preaching 
of  the  Gospel  the  kingdom  of  God  is  set  up  and  established 
among  men,  and  that  in  no  other  way  does  God  reign  among 

VOL.  I.  P 


226  COMMENTARY  ON  A 

men.     Hence  it  is  also  evident,  how  wretched  the  condition 
of  men  is  without  the  Gospel. 

Luke  IV.  15.  He  was  glorified  hy  all.  This  is  stated  by- 
Luke  for  the  express  purpose  of  informing  us,  that,  from  the 
very  commencement,  a  divine  power  shone  in  Christ,  and 
compelled  even  those,  who  cherished  a  malignant  spirit  of 
contradiction,  to  join  in  admiring  him. 

Luke. 

TY.  16.  And  he  came  to  ISTazaretli,  where  he  had  been  brought  up, 
and  entered,  according  to  his  custom,  on  the  Sabbath-day,  into  the 
synagogue,  and  rose  up  to  read.  17.  And  the  book  of  Isaiah  the  Pro- 
phet was  dehvered  to  him,  and,  having  opened  the  book,  he  found  the 
passage  where  it  was  written,  18.  The  Spirit  of  the  Lord  is  upon  me, 
because  he  hath  anointed  me  :  he  hath  sent  me  to  preach  the  Gospel  to 
the  poor,  to  heal  the  broken  in  heart,^  to  preach  forgiveness  to  the  cap- 
tives and  sight  to  the  bhnd,  to  loose  by  forgiveness  those  who  are  bruised, 
19.  To  preach  the  acceptable  year  of  the  Lord.  20.  Then,  when  he  had 
closed  the  book,  he  returned  it  to  the  minister,  and  sat  down :  and  the 
eyes  of  all  who  were  in  the  synagogue  were  fixed  on  him.  21.  And  he 
began  to  say  to  them.  To-day  this  Scripture  hath  been  fulfilled  in  your 
ears.  22.  And  aU  gave  him  testimony,  and  wondered  at  the  discourses 
of  grace  which  proceeded  out  of  his  mouth,  and  said,  Is  not  this  the  son 
of  Joseph  ? 

16.  And  he  came  to  Nazareth.  The  Evangelists  are  very 
careful  to  show  by  what  sort  of  proofs  Christ  became  known, 
a  striking  instance  of  which  is  here  related  by  Luke.  By 
explaining  a  passage  in  Isaiah,  and  applying  it  to  the  instruc- 
tion which  was  immediately  required,  he  turned  upon  him 
the  eyes  of  all.  He  entered,  according  to  his  custom,  into  the 
synagogue.  Hence  we  conclude,  that  not  only  did  he  address 
the  people  in  the  open  streets  and  highways,  but,  as  far  as 
he  had  opportunity,  observed  the  usual  order  of  the  church. 
We  see  also  that,  though  the  Jews  were  become  very  dege- 
nerate, though  every  thing  was  in  a  state  of  confusion,  and 
the  condition  of  the  church  was  miserably  corrupted,  one 
good  thing  still  remained  :  they  read  the  Scriptures  publicly, 
and  took  occasion  from  them  to  teach  and  admonish  the 
people. 

1  "Pour  guarir  ceux  qui  ont  le  cceur  froisse  ;" — "to  heal  those  who 
have  the  heart  bruised." 


HARMONY  OF  THE  EViVNGELlSTS.  227 

Hence  also  it  is  evident,  what  was  the  true  and  lawful 
method  of  keeping  the  Sabbath,  When  God  commanded  his 
people  to  abstain  from  working  on  that  day,  it  was  not  that 
they  might  give  themselves  up  to  indolent  repose,  but,  on 
the  contrary,  that  they  might  exercise  themselves  in  medi- 
tating on  his  works.  Now,  the  minds  of  men  are  naturally 
blind  to  the  consideration  of  his  works,  and  must  therefore 
be  guided  by  the  rule  of  Scripture.  Though  Paul  includes 
the  Sabbath  in  an  enumeration  of  the  shadows  of  the  law, 
(Col.  ii.  16,)  yet,  in  this  respect,  our  manner  of  observing  it 
is  the  same  with  that  of  the  Jews  :  the  people  must  assemble 
to  hear  the  word,  to  public  prayers,  and  to  the  other  exer- 
cises of  religion.  It  was  for  this  purpose  that  the  Jewish 
Sabbath  was  succeeded  by  the  Lord's  Day. 

Now,  if  we  make  a  comparison  of  dates,  this  passage  will 
be  sufficient  to  prove  clearly,  that  the  corruptions  of  the 
Papal  Hierarchy,  in  our  own  time,  are  more  shocking  and 
detestable  than  those  which  existed  among  the  Jews  under 
the  high  priesthood  of  Annas  and  Caiaphas.  For  the  read- 
ing of  Scripture,  which  was  then  in  use,  has  not  only  grown 
obsolete  under  the  Pope,  but  is  driven  from  the  churches  by 
fire  and  sword ;  with  this  exception,  that  such  portions  of  it, 
as  they  think  proper,  are  chanted  by  them  in  an  unknown 
tongue.  Christ  rose  up  to  ready  not  only  that  his  voice  might 
be  better  heard,  but  in  token  of  reverence  :  for  the  majesty 
of  Scripture  deserves  that  its  expounders  should  make  it 
apparent,  that  they  proceed  to  handle  it  with  modesty  and 
reverence. 

17.  He  found  the  passage.  There  is  no  doubt  that  Christ 
deliberately  selected  this  passage.  Some  think  that  it  was 
presented  to  him  by  God  ;^  but,  as  a  liberty  of  choice  was 
allowed  him,  I  choose  to  say  that,  by  his  own  judgment,  he 
took  this  passage  in  preference  to  others.  Isaiah  there  pre- 
dicts that,  after  the  Babylonish  captivity,  there  will  still  be 
witnesses  of  the  grace  of  God,  who  shall  gather  the  people 

1  "  Aucuns  pensent  que  par  la  volonte  de  Dieu  il  I'ait  recontre  sans  le 
cliercher." — ''  Some  think  that,  by  the  will  of  God,  he  found  it  without 
seeking  for  it." 


228  COMMENTARY  ON  A 

from  destruction,  and  from  the  darkness  of  death,  and  restore, 
by  a  spmtual  power,  the  Church,  which  has  been  overwhelmed 
by  so  many  calamities.  But  as  that  redemption  was  to  be 
proclaimed  in  the  name  and  authority  of  Christ  alone,  he 
uses  the  singular  number,  and  speaks  in  the  name  of  Christ, 
that  he  may  more  powerfully  awaken  the  minds  of  the 
godly  to  strong  confidence.  It  is  certain,  that  what  is  here 
related  belongs  properly  to  Christ  alone,  for  two  reasons : 
Jirst^  because  he  alone  was  endued  with  the  fulness  of  the 
Spirit,  (John  iii.  34,)  to  be  the  witness  and  ambassador  of 
our  reconciliation  to  God ;  (and,  for  this  reason,  Paul  (Eph. 
ii.  17)  assigns  peculiarly  to  him,  what  belongs  to  all  the  mi- 
nisters of  the  Gospel,  namely,  that  he  "  came  and  preached 
peace  to  them  which  were  afar  off,  and  to  them  that  were 
nigh :")  secondly .^  because  he  alone,  by  the  power  of  his 
Spirit,  performs  and  grants  all  the  benefits  that  are  here 
promised. 

18.  The  Spirit  of  the  Lord  is  upon  me.  These  words  inform 
us  that,  both  in  his  own  person  and  in  his  ministers,  Christ 
does  not  act  by  human  authority,  or  in  a  private  capacity, 
but  has  been  sent  by  God  to  restore  salvation  to  his  Church. 
He  does  nothing  by  the  suggestion  or  advice  of  men,  but 
everything  by  the  guidance  of  the  Spirit  of  God ;  and  this 
he  declares,  in  order  that  the  faith  of  the  godly  may  be 
founded  on  the  authority  and  power  of  God.  The  next 
clause,  because  he  hath  anointed  me,  is  added  by  way  of  ex- 
planation. Many  make  a  false  boast,  that  they  have  the 
Spirit  of  God,  while  they  are  destitute  of  his  gifts :  but 
Christ  proves  by  the  anointing,  as  the  effect,  that  he  is 
endued  with  the  Spirit  of  God.  He  then  states  the  pur- 
pose for  which  the  graces  of  the  Spirit  were  bestowed  upon 
him.  It  was,  that  he  might  preach  the  Gospel  to  the  poor. 
Hence  we  conclude,  that  those,  who  are  sent  by  God  to 
preach  the  Gospel,  are  previously  furnished  with  necessary 
gifts,  to  qualify  them  for  so  important  an  office.  It  is,  there- 
fore, very  ridiculous  that,  under  the  pretence  of  a  divine  call- 
ing, men  totally  unfit  for  [discharging  the  office  should  take 
upon  themselves  the  name  of  pastors.     We  have  an  instance 


HARMONY  OF  THE  EVANGELISTS.  229 

of  this  in  the  Papacy,  where  mitred  bishops,  who  are  more 
ignorant  than  as  many  asses,  proudly  and  openly  vaunt,  that 
they  are  Christ's  Vicars,  and  the  only  lawful  prelates  of  the 
Church.  We  are  expressly  informed,  that  the  Lord  anoints 
his  servants,  because  the  true  and  efficacious  preaching  of 
the  Gospel,  as  Paul  says,  does  not  lie  "  in  the  enticing  words 
of  man's  wisdom,"  but  in  the  heavenly  power  of  the  Spirit. 

To  the  -poor.  The  prophet  shows  what  would  be  the  state 
of  the  Church  before  the  manifestation  of  the  Gospel,  and 
what  is  the  condition  of  all  of  us  without  Christ.  Those 
persons  to  whom  God  promises  restoration  are  called  poor^ 
and  broken^  and  captivesy  and  blind,  and  bruised.  The  body 
of  the  people  was  oppressed  by  so  many  miseries,  that  these 
descriptions  applied  to  every  one  of  its  members.  Yet  there 
were  many  who,  amidst  their  poverty,  blindness,  slavery,  and 
death,  flattered  themselves,  or  were  insensible  to  their  con- 
dition. The  consequence  was,  that  few  were  prepared  to 
accept  this  grace. 

And,  first,  we  are  here  taught  what  is  the  design  of  the 
preaching  of  the  Gospel,  and  what  advantage  it  brings  to  us. 
We  were  altogether  overwhelmed  by  every  kind  of  evils : 
but  there  God  cheers  us  by  his  life-giving  light,  to  rescue  us 
from  the  deep  abyss  of  death,  and  to  restore  us  to  complete 
happiness.  It  tends,  in  no  ordinary  degree,  to  recommend 
the  Gospel,  that  we  obtain  from  it  inestimable  advantage. 
Secondly,  we  see  who  are  invited  by  Christ,  and  made  par- 
takers of  promised  grace.  They  are  persons,  who  are  every 
way  miserable,  and  destitute  of  all  hope  of  salvation.  But 
we  are  reminded,  on  the  other  hand,  that  we  cannot  enjoy 
those  benefits  which  Christ  bestows,  in  any  other  manner, 
than  by  being  humbled  under  a  deep  conviction  of  our  dis- 
tresses, and  by  coming,  as  hungry  souls,  to  seek  him  as  our 
deliverer :  for  all  who  swell  with  pride,  and  do  not  groan 
under  their  captivity,  nor  are  displeased  with  their  blindness, 
lend  a  deaf  ear  to  this  prediction,  and  treat  it  with  contempt. 

19.  To  preach  the  acceptable  year  of  the  Lord.  Many  think 
that  here  the  prophet  makes  an  allusion  to  the  Jubilee,  and 
I  have  no  objection  to  that  view.    But  it  is  proper  to  observe. 


230  COMMENT AEY  ON  A 

that  he  purposely  anticipates  a  doubt,  which  might  disturb 
and  shake  weak  minds,  while  the  Lord  held  them  in  sus- 
pense, by  delaying  so  long  the  promised  salvation.  He 
therefore  makes  the  time  of  redemption  to  depend  on  the 
purpose,  or  good  pleasure,  of  God.  "  In  an  acceptable  time 
have  I  heard  thee,  and  in  a  day  of  salvation  have  I  helped 
thee."  Paul  calls  it  the  fulness  of  the  time,  (Gal.  iv.  4,)  that 
believers  may  learn  not  to  indulge  in  excessive  curiosity,  but 
to  acquiesce  in  the  will  of  God, — and  that  we  may  rest  sa- 
tisfied with  the  conviction,  that  salvation  was  manifested 
in  Christ,  at  the  time  which  seemed  good  in  the  sight  of 
God. 

20.  The  eyes  of  all  who  were  in  the  synagogue,  God  touched 
their  hearts,  I  doubt  not,  with  astonishment,  which  made 
them  more  attentive,  and  induced  them  to  listen  to  Christ, 
while  he  was  speaking.  For  they  must  have  been  withheld 
from  opposing  this  discourse  at  the  commencement,  or  break- 
ing it  off  in  the  midst,  when  they  were  sufficiently  disposed, 
as  wx  shall  see,  to  treat  Christ  with  contempt. 

21.  To-day  is  fulfilled,  Christ  did  not  merely  affirm  in  a 
few  words,  but  proved  by  a  reference  to  facts,  that  the  time 
was  now  come,  when  it  was  the  will  of  God  to  restore  his 
ruined  church.  The  object  of  his  discourse  was,  to  expound 
the  prediction  clearly  to  his  hearers :  just  as  expositors 
handle  Scripture  in  a  proper  and  orderly  manner,  when  they 
apply  it  to  the  circumstances  of  those  whom  they  address. 
He  says  that  it  was  fulfilled  in  their  ears,  rather  than  in 
their  eyes,  because  the  bare  sight  of  the  fact  was  of  little 
value,  if  doctrine  had  not  held  the  chief  place. 

22.  And  all  gave  testimony  to  him.  Here  Luke  draws  our 
attention,  first,  to  the  truly  divine  grace,  which  breathed  in 
the  lips  of  Christ ;  and  then  presents  a  lively  picture  of  the 
ingratitude  of  men.  Using  a  Hebrew  idiom,  he  calls  them 
discourses  of  grace, — that  is,  discourses  which  manifested  the 
power  and  grace  of  the  Holy  Spirit.  The  inhabitants  of 
Nazareth  are  thus  compelled  to  acknowledge  and  admire 


HARMONY  OF  THE  EVANGELISTS.  231 

God  speaking  in  Christ ;  and  yet  they  voluntarily  refuse  to 
render  to  the  heavenly  doctrine  of  Christ  the  honour  which 
it  deserves.  Is  not  this  the  son  of  Joseph  ?  Instead  of  regard- 
ing this  circumstance  as  an  additional  reason  for  glorifying 
God,  they  bring  it  forward  as  an  objection,  and  wickedly 
make  it  a  ground  of  offence,  that  they  may  have  some 
plausible  excuse  for  rejecting  what  is  said  by  the  son  of  Joseph. 
Thus  we  daily  see  many  who,  while  they  are  convinced 
that  what  they  hear  is  the  word  of  God,  seize  on  frivolous 
apologies  for  refusing  to  obey  it.  And  certainly  the  only 
reason  why  we  are  not  affected,  as  we  ought  to  be,  by  the 
power  of  the  Gospel,  is,  that  we  throw  hinderances  in  our 
own  way,  and  that  our  malice  quenches  that  light,  the 
power  of  which  we  are  unwilling  to  acknowledge. 

Luke. 

rV.  23.  And  lie  saith  to  them,  Ye  will  altogether^  say  to  me  this  com- 
parison, Physician,  heal  thyself:  whatsoever  things  we  have  heard  done 
in  Capernaum,  do  thou  also  here  in  thy  country,  24.  And  he  saith, 
Verily,  I  say  to  you,  No  prophet  is  acceptable  in  his  own  country. 
25.  But  in  truth  I  say  to  you.  There  were  many  widows,  in  the  days  of 
Elijah,  in  Israel,  when  heaven  was  shut  up  three  years  and  six  months, 
so  that  there  was  great  famine  through  all  the  land  ;  26.  And  to  none 
of  them  was  EHjah  sent,  but  to  a  woman,  a  widow,  in  Zarephath  of  Zidon, 

27.  And  there  were  many  lepers  in  Israel,  in  the  time  of  Elisha  the 
prophet,    and   not  one  of  them  was  cleansed,  but  Naaman,   a  Syrian. 

28.  And  all  were  filled  with  wrath  in  the  synagogue,  hearing  these  things, 

29.  And  rose  up,  and  drove  him  out  of  the  city,  and  led  him  to  the  brow 
of  the  hill  on  which  then-  city  was  built,  that  they  might  throw  him 
down.2     30.  And  he,  passing  through  the  midst  of  them,  went  away.^ 

23.  Physician,  heal  thyself  From  the  words  of  Christ  it 
may  be  easily  inferred,  that  he  was  treated  with  contempt 
by  the  inhabitants  of  Nazareth  :  for  he  states  publicly  those 
thoughts,  which  he  knew  to  exist  in  their  minds.  He  after- 
wards imputes  to  them  the  blame  of  his  declining  to  work 
miracles  among  them,  and  charges  them  with  malice,  in 
bestowing  no  honour  on  a  prophet  of  God.     The  objection, 

'  "  Omnino."— "  Tout  k  plein." 

2  "  Pour  le  jetter  du  haut  en  bas ;" — "  to  throw  him  from  top  to 
bottom." 

^  "  Mais  il  passa  par  le  miheu  d'eux,  et  s'en  alia." — "  But  he  passed 
through  the  midst  of  them,  and  went  away." 


232  COMMENTARY  ON  A 

which  he  anticipates,  is  this  :  "  There  is  no  reason  to  won- 
der, if  his  countrymen  hold  him  in  little  estimation,  since  he 
does  not  dignify  his  own  country,  as  he  does  other  places, 
by  working  miracles;  and,  consequently,  it  is  but  a  just 
revenge,  if  his  own  countrymen,  whom  he  treats  with  less 
respect  than  all  others,  are  found  to  reject  him."  Such  is 
the  meaning  of  the  common  proverb,  that  a  physician  ought 
to  begin  with  himself,  and  those  immediately  connected 
with  him,  before  he  exhibits  his  skill  in  healing  others. 
The  amount  of  the  objection  is,  that  Christ  acts  impro- 
perly, in  paying  no  respect  to  his  own  country,  while  he 
renders  other  cities  of  Galilee  illustrious  by  his  miracles. 
And  this  was  regarded  by  the  inhabitants  of  Nazareth  as  a 
fair  excuse  for  rejecting  him  in  their  turn. 

24.  Verily,  I  say  to  you.  He  reproaches  them  with  the 
blame  of  preventing  him  from  exerting  his  power  among 
them  as  he  did  in  other  places,  by  working  miracles  :  for  the 
unbelief  of  men  presents  an  obstruction  to  God,  and  hinders 
him  from  working,  as  might  be  desired,  for  their  salvation, 
(Matt.  xiii.  58  ;  Mark  vi.  5.)  Christ  could  not  perform  any 
miracle  among  them,  because  "  they  did  not  believe  on 
him,"  (John  xii.  37.)  Not  that  it  is  in  the  power  of  men  to 
bind  the  hands  of  God,  but  that  he  withholds  the  advantage 
of  his  works  from  those  who  are  rendered  unworthy  of  them 
by  their  infidelity.  The  answer  given  by  Christ  amounts  to 
this :  "  If  you  wish  to  have  a  share  in  miracles,  why  do 
you  not  give  place  to  God  ?  or  rather,  why  do  you  proudly 
reject  the  minister  of  his  power  ?  You  receive,  therefore,  a 
just  reward  for  your  contempt,  when  I  pass  by  you,  and 
give  a  preference  to  other  places,  for  proving  by  miracles, 
that  I  am  the  Messiah  of  God,  who  have  been  appointed  to 
restore  the  church." 

And,  certainly,  it  was  intolerable  ingratitude  that,  when 
God  was  pleased  to  have  his  Son  brought  up  in  their  city, 
such  a  person,  who  had  been  among  them  from  his  infancy, 
was  despised.  Justly,  therefore,  did  he  withdraw  his  hand,  that 
it  might  not  be  exposed  to  the  derision  of  those  wicked  de- 


HARMONY  OF  THE  EVANGELISTS.  233 

splsers.^  Hence  we  learn  what  value  the  Lord  puts  on  his 
word,  when,  in  order  to  punish  for  the  contempt  of  it,  he 
takes  from  the  midst  of  us  those  favours,  which  are  the  testi- 
monies of  his  presence.  With  respect  to  that  saying,  no 
prophet  is  acceptable  in  his  own  country^  the  reader  may  con- 
sult what  I  have  said  on  a  saying  of  the  same  import,  re- 
corded by  the  Evangelist  John :  **  A  prophet  hath  no  honour 
in  his  own  country,"  (John  iv.  44.) 

25.  There  were  many  widows.  After  throwing  back  upon 
themselves  the  blame  of  their  being  deprived  of  miracles,  he 
produces  two  examples  to  prove,  that  they  ought  not  to 
think  it  strange,  if  God  prefers  strangers  to  the  inhabitants  of 
the  country,  and  that  they  ought  not  to  find  fault  with  him 
for  obeying  the  call  of  God,  as  was  formerly  done  by  Elijah 
and  Elisha.  He  throws  out  an  indirect  hint  as  to  their 
vanity  and  presumption,  in  entertaining  a  dislike  of  him, 
because  he  had  been  brought  up  among  them.  When  there 
was  a  great  famine  for  three  years  and  a  half  there  were  many 
ividows  in  Israel,  whose  want  of  food  Elijah  was  not  com- 
manded to  relieve,  but  he  was  sent  to  a  xcoman,  who  belonged 
to  a  foreign  nation,  Zidon,  (1  Kings  xvii.  9.)  In  like  manner, 
Elisha  healed  no  lepers  among  his  countrymen,  but  he  healed 
Naaman,  a  Syrian,  (2  Kings  v.  10.) 

Though  his  reproofs  strike  the  inhabitants  of  Nazareth 
with  peculiar  severity,  yet  he  charges  the  whole  nation  with 
ingratitude,  because,  for  a  long  period,  almost  all  of  them  had 
proceeded  to  more  shameful  contempt  of  the  Lord,  in  pro- 
portion as  he  had  approached  nearer  to  them.  For  how  did 
it  come  about,  that  a  woman,  who  was  a  foreigner,  was  pre- 
ferred by  God  to  all  the  Israelites,  but  because  the  prophet 
had  been  rejected  by  them,  and  compelled  to  seek  refuge  in 
a  heathen  land  ?  And  why  did  God  choose  that  Naaman,  a 
Syrian,  should  be  healed  by  Elisha,  but  to  put  a  disgrace  on 
the  nation  of  Israel  ?  The  meaning,  therefore,  is,  that  the 
same  thing  happens  now  as  in  former  times,  when  God  sends 

^  "  Afin  de  ne  servir  de  passe  temps  k  de  si  meschans  contempteurs  des 
graces  de  Dieu." — "  That  it  might  not  serve  for  amusement  to  such  wicked 
despisers  of  God's  favours." 


234  COMMENTARY  ON  A 

his  power  to  a  great  distance  among  foreigners,  because  he 
is  rejected  by  the  inhabitants  of  the  country. 

Meanwhile,  Christ  intimates  that,  though  he  is  despised 
by  his  countrymen,  his  glory  is  in  no  degree  diminished :  be- 
cause God  will  still  be  able,  to  their  shame  and  confusion,  to 
dignify  and  exalt  his  Son,  as  he  formerly  gave  honour  to  his 
prophets  in  the  midst  of  the  Gentiles.  In  this  w^ay  the  foolish 
glorying  in  the  flesh  is  repressed,  when  we  see  the  Lord  rain, 
not  only  where  and  when  he  pleases,  but  in  distant  corners, 
to  the  neglect  of  that  country  which  he  had  chosen  for  his 
residence.  Hence,  also,  may  be  collected  the  general  doc- 
trine, that  we  have  no  right  to  prescribe  any  rule  to  God  in 
disposing  his  benefits,  so  as  to  prevent  him  from  rejecting 
those  who  hold  the  highest  rank,  and  conferring  honour  on 
the  lowest  and  most  contemptible ;  and  that  we  are  not  at 
liberty  to  oppose  him,  Avhen  he  entirely  subverts  that  order, 
which  would  have  approved  itself  to  our  judgment.  Our 
attention  is,  no  doubt,  drawn  to  a  contrast  between  Israel 
and  the  heathen  nations :  but  still  we  ought  to  hold,  that 
none  are  chosen,  in  preference  to  others,  for  their  own  excel- 
lence, but  that  it  proceeds  rather  from  the  wonderful  purpose 
of  God,  the  height  and  depth  of  which,  though  the  reason 
may  be  hidden  from  us,  w^e  are  bound  to  acknowledge  and 
adore. 

28.  Werejilled  with  wrath.  They  perceived  that  the  object 
of  those  two  examples,  which  Christ  had  produced,  was  to 
show,  that  the  grace  of  God  would  be  removed  from  them 
to  others  :^  and  therefore  they  considered  that  he  had  spoken 
to  their  dishonour.  But,  instead  of  having  their  consciences 
stung  to  the  quick,  and  seeking  a  remedy  for  their  vices  by 
correcting  them,  they  are  only  driven  to  madness.  Thus 
ungodly  men  not  only  resist,  with  obstinacy,  the  judgments 
of  God,  but  rise  into  cruelty  against  his  servants.  Hence  it 
is  evident,  how  forcible  are  the  reproofs  w^hich  proceed  from 
the  Spirit  of  God :  for  the  minds  of  those,  who  would  will- 


^  "  Que  la  grace  de  Dieu  leur  seroit  ostee,  et  envoyee  a  autres ;  "- 
'*  that  the  gi'ace  of  God  would  be  taken  from  them,  and  sent  to  others. 


HARMONY  OF  THE  EVANGELISTS.  235 

mgly  evade  them/  are  inflamed  with  rage.  Again,  when  we 
see  that  the  minds  of  men  are  so  envenomed,  that  they 
become  mad  against  God,  whenever  they  are  treated  with 
some  degree  of  roughness,  we  ought  to  implore  the  Spirit  of 
meekness,  (Gal.  v.  23,)  that  we  may  not  be  driven,  by  the 
same  fury,  into  such  a  destructive  war.^ 

30.  But  he,  passing  through  the  midst  of  them.  When 
Luke  says,  that  Jesus  passed  through  the  middle  of  the 
crowd,  and  so  escaped  out  of  their  hands,  he  means  that 
God  rescued  him,  by  an  extraordinary  miracle,  from  imme- 
diate death.  This  example  teaches  us  that,  though  our 
adversaries  may  prevail  so  far,  that  our  life  may  seem  to  be 
placed  at  their  disposal,  yet  that  the  power  of  God  will 
always  be  victorious  to  preserve  us,  so  long  as  he  shall  be 
pleased  to  keep  us  in  the  world,  either  by  tying  their  hands, 
or  by  blinding  their  eyes,  or  by  stupifying  their  minds  and 
hearts. 

Matthew. 

IV.  13.  And  having  left  Nazareth,  he  came  and  dwelt  in  Capernaum, 
which  is  a  town  on  the  sea-coast  in  the  borders  of  Zebulun  and  ISTaph- 
tah,  14.  That  it  might  be  fulfilled,  which  was  spoken  by  Isaiah  the 
prophet,  sa}ing,  15.  The  land  of  Zebulun  and  the  land  of  Naphtah,  near 
the  way  of  the  sea,  beyond  Jordan,  Galilee  of  the  Gentiles  :  16.  The 
people  who  sat^  in  darkness  have  seen  a  gi-eat  light :  and  to  those  who 
sat  in  the  region  and  shadow  of  death  light  hath  arisen. 

13.  And  having  left  Nazareth,  I  have  thought  it  proper 
to  introduce  this  passage  of  Matthew,  immediately  after 
Luke's  narrative,  which  we  have  just  examined  ;  because  we 
may  gather  from  the  context  that,  as  Christ  had  hither- 
to been  wont  to  frequent  the  town  of  Nazareth,  so,  in 
order  to  avoid  danger,  he  now  bade  a  final  adieu  to  it,  and 
dwelt  in  Capernaum  and  the  neighboming  towns.     There 

1  "  Qui  les  laisseroyent  volontiers  escouler  sans  y  penser ;" — "  who 
would  willingly  allow  them  to  steal  away,  without  thinking  of  them." 

2  "  Afin  que  ne  soyons  transportez  a  entreprendre  une  guerre  si  foUe, 
a  nostre  grande  confusion  ;" — "  in  order  that  we  may  not  be  hurried 
away,  to  undertake  a  war  so  foolish,  to  our  great  confusion." 

3  "  Le  peuple,  qui  gisoit  en  tenebres ;" — "  The  people  that  lay  in 
darkness." 


236  COMMENTARY  ON  A 

would  be  no  difficulty  in  this  history,  were  it  not  that  there 
is  some  appearance,  as  if  Matthew  had  put  a  wrong  meaning 
on  the  quotation  from  the  prophet.  But  if  we  attend  to  the 
true  meaning  of  the  prophet,  it  will  appear  to  be  properly 
and  naturally  accommodated  to  the  present  occasion.  Isaiah, 
after  having  described  a  very  heavy  calamity  of  the  nation, 
soothes  their  grief  by  a  promise  that,  when  the  nation  shall  be 
reduced  to  extremity,  a  deliverance  wiU  immediately  follow, 
which  shall  dispel  the  darkness,  and  restore  the  light  of  Hfe. 

The  words  are,  "  Nevertheless,  the  dimness  shall  not  be 
such  as  was  in  her  vexation,  when  at  the  first  he  lightly 
afflicted  the  land  of  Zebulun,  and  the  land  of  Naphtali,  and 
afterward  did  more  grievously  afflict  her  by  the  way  of  the 
sea,  beyond  Jordan,  in  Galilee  of  the  nations.  The  people 
that  walked  in  darkness  shall  see  a  great  light,"  (Isa.  ix. 
1,  2.)  The  Israelites  had  been  twice  visited  by  a  heavy 
calamity  :  first,  when  four  tribes,  or  thereby,  were  carried 
away  into  banishment,  by  Tiglath-Pileser,  (2  Kings  xv.  29  ;) 
and,  secondly,  when  Shalmaneser  completed  the  destruc- 
tion of  the  kingdom  of  Israel,  (2  Kings  xviii.  9.)  There 
remained  a  third  desolation,  which — the  prophet  had  fore- 
told towards  the  close  of  the  eighth  chapter — would  be  the 
most  dreadful  of  all.  And  now  foUows,  in  the  words  which 
we  have  quoted,  what  is  calculated  to  soothe  their  grief. 
God  will  stretch  out  his  hand  to  his  people,  and,  therefore, 
death  will  be  more  tolerable  than  the  previous  diseases  were. 
"  Though  the  whole  nation,"  says  he,  "  shall  be  destroyed, 
yet  so  brilliant  shall  be  the  light  of  grace,  that  there  will  be 
less  dimness  in  this  last  destruction  than  in  the  two  former 
instances,  w^hen  the  ten  tribes  were  ruined." 

The  promise  ought  to  be  extended,  I  have  no  doubt,  to 
the  whole  body  of  the  people,  which  might  seem  to  be,  to 
all  appearance,  lost  and  destroyed.  It  is  very  absurd  in  the 
Jews  to  confine  it  to  the  deUverance  of  the  city  of  Jerusalem, 
as  if  the  light  of  life  had  been  restored  to  it,  when  the  siege 
was  raised  by  the  flight  of  King  Sennacherib,^  (2  Kings  xix. 

1  "  Lors  que  le  Roy  Sennacherib  fut  contremt  de  lever  le  siege  de  de- 
vant,  et  s'enfuir  honteusement." — "  AVhen  King  Sennacherib  was  com- 
pelled to  raise  the  siege,  and  to  fly  disgracefully." 


HARMONY  OF  THE  EVANGELISTS.  237 

30.)  Certainly,  it  is  evident  from  the  context,  that  the 
prophet  looks  much  farther ;  and,  as  he  promises  a  universal 
restoration  of  the  whole  church,  it  follows  that  the  land  of 
Zebulujij  and  the  land  of  Naphtali,  and  Galilee  of  the  Gentiles, 
are  included  in  the  number  of  those,  to  whom  the  darkness 
of  death  would  be  changed  into  the  light  of  life.  The  com- 
mencement of  this  hght,  and,  as  we  might  say,  the  dawn, 
was  the  return  of  the  people  from  Babylon.  At  length, 
Christ,  "  the  Sun  of  Kighteousness,"  (Mai.  iv.  2,)  arose  in 
full  splendour,  and,  by  his  coming,  utterly  "  abolished" 
(2  Tim.  i.  10)  the  darkness  of  death. 

In  the  same  manner,  Paul  reminds  us,  that  it  was  a  fulfil- 
ment of  what  occurs  in  many  passages  of  the  prophets, 
"  Awake,  thou  that  sleepest,  and  arise  from  the  dead,"  (Eph. 
V.  14.)  Now,  we  know  that  the  kingdom  of  Christ  is  spi- 
ritual, and,  therefore,  the  light  of  salvation  which  it  brings, 
and  all  the  assistance  which  w^e  derive  from  it,  must  corre- 
spond to  its  nature.  Hence  it  follows,  that  our  souls  are 
plunged  in  the  darkness  of  everlasting  death,  till  he  en- 
lightens them  by  his  grace.  The  prophet's  discourse  relates, 
no  doubt,  to  the  destruction  of  the  nation,  but  presents  to  us, 
as  in  a  mirror,  what  is  the  condition  of  mankind,  until  they 
are  delivered  by  the  grace  of  Christ.  When  those,  who  lay 
in  darkness,  are  said  to  have  seen  a  great  light,  a  change  so 
sudden  and  remarkable  is  intended  to  enlarge  our  views  of 
the  greatness  of  the  divine  salvation.  Lower  Galilee  is 
called  Galilee  of  the  Gentiles,  not  only  on  account  of  its  vici- 
nity to  Tyre  and  Sidon,  but  because  its  inhabitants  were  a 
mixture  of  Jews  and  Gentiles,  particularly  after  that  David 
had  granted  some  cities  to  King  Hiram.^ 

Matthew.  Mark.  Luke. 

rV.  18.  And  Jesus,  walk-  1. 16.  Now,  Y.  1.  And  it  happened,  wliile 

ing  near  the    sea   of  Ga-  as    he    Avas  the  crowd  was  pressing  upon 

lilee,    saw    two     brothers,  walkingnear  him,  that  they  might  hear  the 

Simon     surnamed     Peter,  the    sea    of  word  of  God,  and  he  stood  near 

and    Andrew   his  brother,  Galilee,    he  thelakeof  Gennesaret,  2.  And 

^  This  appears  to  refer  to  a  gift,  not  of  David,  but  of  Solomon  :  for  we 
are  told,  (1  Kings  ix.  11,)  that  "  King  Solomon  gave  Hiram  twenty  cities 
in  the  land  of  Galilee.'^'' — Ed. 


238 


COMMENTARY  ON  A 


Matthew. 

casting  a  net  into  the  sea ; 
for  they  were  fishers.  19. 
And  he  saith  to  them,  Fol- 
low me,  and  I  will  make 
you  fishers  of  men.  20. 
And  they,  having  left  then- 
nets,  inmiediately  follow- 
ed him.  21.  And  ad- 
vancing thence,  he  saw 
other  two  brothers,  James 
the  son  of  Zebedee,  and 
John  his  brother,  in  the 
ship  with  Zebedee  their 
father,  mending  their  nets : 
and  he  called  them.  22. 
And  they  immediately, 
having  left  the  ship  and 
their  father,  followed  him. 

23.  And  Jesus  went  about 
all  GalUee,  teaching  in 
their  synagogues,  and 
preaching  the  Gospel  of 
the  kingdom,  and  heaHng 
every  disease,  and  every 
illness   among    the  people. 

24.  And  the  report  of 
him  spread  into  the 
whole  of  Syria:  and  they 
brought  to  him  all  who 
were  ill  and  afflicted  with 
various  diseases  and  tor- 
ments, and  •  demoniacs, 
and  lunatics,  and  those 
that  had  palsy,  and  he 
healed  them.  25.  And 
gi'eat  multitudes  followed 
him  from  Galilee,  and 
from  Decapolis,  and  from 
Jerusalem,  and  from  Ju- 
dea,  and  from  the  country 
beyond  Jordan. 


Mark.  Luke. 

seeth  Simon  he  saw  two  sliips  standing^  at 
and  Andrew  the  lake  :  and  the  fishers  had 
his  brother,  gone  down  out  of  them,  and 
casting  a  net  were  washing  their  nets.  3.  And 
into  the  sea :  entering  into  one  of  the  ships, 
fortheywere  which  was  Simon's,   he  asked 
fishers.     17.  him  to  draw  it  a  little  from 
And     Jesus  the  land :    and   sitting  down, 
said  to  them,  he  taught  the  multitudes  out  of 
Follow  me,  the  ship.  4.  And  when  he  ceas- 
and    I    will  ed  to  speak,  he  said  to  Simon, 
make  you  to  PuU  out  to  the  deep,  and  loose 
become  fish-  your  nets  for  catching.  5.  And 
ers  of  men.  Simon  answering  said  to  him, 
18.         And  Master,  labouring  through  the 
immediately  whole  night,  we  have  taken  no- 
having    left  thing:  yet  at  thy  word  I  will 
their     nets,  loose  the  net.     6.  And  when 
they  follow-  they  had  done  this,  they  inclos- 
ed him.    19.  ed  a  great  multitude  of  fishes  : 
And  advan-  and  their  net  was  broken,  7.  And 
cing  thence  a  they  made  signs  to  their  com- 
Httle,  he  saw  panions,  who  were  in  the  other 
James     the  ship,  that  they  might  come  and 
son    of  Ze-  help  them.  And  they  came,  and 
bedee,    and  filled  both  the  ships,  so  that  they 
John        his  were  sinking.    8.  Which  when 
brother, who  Simon  Peter  had  seen,  he  fell 
themselves  down  at  Jesus'  knees,  saying, 
also       were  Depart  from  me,  O  Lord,  for  I 
mending  am  a  sinful  man.^   9.  For  asto- 
their  nets  in  nishment  had  overpowered  him, 
the  ship.  20.  and  all  who  were  with  him,  on 
And  imme-  account  of  the  di^aught  of  fishes 
diately      he  which  they   had    taken :    10. 
called  them :  And  in  like  manner  James  and 
and      they,  John,  sons   of  Zebedee,  who 
having    left  were    companions    of  Simon, 
their  father  And  Jesus    saith   to   Simon, 
Zebedee   in  Fear  not :  for  henceforth  thou 
the  ship  with  shalt  catch  men.   11.  And  hav- 
the      work-  ing  brought  the  ships  to  land, 
men,'      fol-  and  having  left  all,  they  fol- 
lowed him.  lowed  him. 


Matthew  IV.  18.  And  Jesus  walking.  As  this  history  is 
placed  by  Luke  after  the  two  miracles,  which  we  shall  after- 
wards  see,   an  opinion  has  commonly   prevailed,  that  the 

^  "  Avec  les  ouvriers." 

2  "  Stantes  ;"— "  et  voyant  deux  nasselles  qui  estoyent  pres  du  lac  ;"— 
"  and  seeing  two  ships,  which  were  near  the  lake." 
8  "  Homo  peccator  ;"— "  homme  pecheur;"— "  a  man  a  sinner." 


HARMONY  OF  THE  EVANGELISTS.  239 

miracle,  which  is  here  related  by  him,  was  performed  some 
time  after  that  they  had  been  called  by  Christ.^  But  the 
reason,  which  they  allege,  carries  little  weight :  for  no  fixed 
and  distinct  order  of  dates  was  observed  by  the  Evangelists 
in  composing  their  narratives.  The  consequence  is,  that 
they  disregard  the  order  of  time,  and  satisfy  themselves  with 
presenting,  in  a  summary  manner,  the  leading  transactions 
in  the  life  of  Christ.  They  attended,  no  doubt,  to  the  years, 
so  as  to  make  it  plain  to  their  readers,  in  Avhat  manner 
Christ  was  employed,  during  the  course  of  three  years,  from 
the  commencement  of  his  preaching  till  his  death.  But 
miracles,  which  took  place  nearly  about  the  same  time,  are 
freely  intermixed :  which  will  afterwards  appear  more  clearly 
from  many  examples.^ 

That  it  is  the  same  history,  which  is  given  by  the  three 
Evangelists,  is  proved  by  many  arguments  :  but  we  may  men- 
tion one,  which  will  be  sufficient  to  satisfy  any  reader,  who 
is  not  contentious.  All  the  three  agree  in  stating,  that 
Peter  and  Andrew,  James  and  John,  were  made  apostles. 
If  they  had  been  previously  called,  it  would  follow  that  they 
were  apostates,  who  had  forsaken  their  Master,  despised 
their  calling,  and  returned  to  their  former  occupation.  There 
is  only  this  difference  between  Luke  and  the  other  two,  that 
he  alone  relates  the  miracle,  which  the  others  omit.  But  it 
is  not  uncommon  with  the  EvangeHsts,  to  touch  slightly  one 
part  of  a  transaction,  and  to  leave  out  many  of  the  circum- 
stances. There  is,  therefore,  no  absurdity  in  saying,  that  a 
miracle,  which  is  related  by  one,  has  been  passed  over  by 
the  other  two.  And  we  must  bear  in  mind  what  John  says, 
that,  out  of  the  innumerable  miracles  "  which  Jesus  did," 
(John  xxi.  25,)  a  part  only  has  been  selected,  which  was 
sufficient  to  prove  his  divine  power,  and  to  confirm  our 
faith  in  him.  There  is  therefore  no  reason  to  wonder,  if  the 
calling  of  the  four  apostles  is  slightly  touched  by  Matthew 

^  "  Quelque  temps  apresque  Jesus  Christ  ent  appelle  a  soy  Pierre,  An- 
dre,  Jean,  et  Jaques." — "  Some  time  after  that  Jesus  Christ  had  called  to 
himself  Peter,  Andrew,  John,  and  James." 

^  "  Ds  ne  s'amusent  pas  k  esplucher  de  pres  lequel  est  le  premier,  ou  le 
second." — "They  do  not  give  themselves  the  trouble  of  investigating  closely 
which  is  first  or  second." 


240  COMMENTARY  ON  A 

and  Mark,  while  the  occasion  of  it  is  more  fully  explained 
bj  Luke. 

Luke  y.  1.  He  stood  near  the  lake,  Matthew  and  Mark, 
according  to  the  usual  custom  of  their  language,  caU  it  the 
sea  of  Galilee.  The  proper  name  of  this  lake  among  the 
ancient  Hebrews  was  Jl'n^D?  (Chinnereth  ;^)  but,  when  the 
language  became  corrupted,  the  word  was  changed  to  Gen- 
nesaret.  Profane  authors  call  it  Gennesar ;  and  that  part, 
which  lay  towards  Galilee,  was  called  by  them  the  sea  of 
Galilee,  The  bank,  which  adjoined  to  Tiberias,  received  its 
name  from  that  city.  Its  breadth  and  situation  will  be  more 
appropriately  discussed  in  another  place.  Let  us  now  come 
to  the  fact  here  related. 

Luke  says,  that  Christ  entered  into  a  ship  which  belonged 
to  Peter,  and  withdrew  to  a  moderate  distance  from  the  land, 
that  he  might  more  conveniently  address  from  it  the  multi- 
tudes, who  flocked  from  various  places  to  hear  him ;  and 
that,  after  discharging  the  office  of  teaching,  he  exhibited  a 
proof  of  his  divine  power  by  a  miracle.  It  was  no  unusual 
thing,  indeed,  that  fishers  cast  their  nets,  on  many  occasions, 
with  little  advantage  :  and  that  all  their  fruitless  toil  was 
afterwards  recompensed  by  one  successful  throw.  But  it 
was  proved  to  be  a  miracle  by  this  circumstance,  that  they 
had  taken  nothing  during  the  whole  night,  (which,  however, 
is  more  suitable  for  catching  fish.)  and  that  suddenly  a  great 
multitude  of  fishes  was  collected  into  their  nets,  sufficient  to 
fill  the  ships.  Peter  and  his  companions,  therefore,  readily 
conclude  that  a  take,  so  far  beyond  the  ordinary  quantity, 
was  not  accidental,  but  was  bestowed  on  them  by  a  divine 
interposition. 

Luke  V.  5.  Master,  toiling  all  the  night,  we  have  taken 
nothing.     The  reason  why  Peter  calls  him  Master  unques- 

1  Chinnereth  occurs  in  Joshua,  (xix.  35,)  as  the  name  of  an  adjoining  city, 
from  which  the  lake  probably  derived  its  name.  In  the  French  copy,  our 
author  gives  it  Cinerot,  or,  as  we  have  it,  (Jos.  xi.  2,)  Chinneroth.  But 
that  word  contains  a  Vau,  which  is  here  wanting ;  though  it  must  be 
owned  that,  when  it  is  connected  with  a  Choleni  point,  that  letter  is  often 
inserted,  or  left  out,  according  to  the  pleasure  of  the  writer. — Ed. 


HARMONY  OF  THE  EVANGELISTS.         241 

tionably  is,  that  he  knows  Christ  to  be  accustomed  to  dis- 
charge the  office  of  a  Teacher,  and  is  moved  with  reverence 
toward  him.  But  he  has  not  yet  made  such  progress  as  to 
deserve  to  be  ranked  among  his  disciples  :  for  our  sentiments 
concerning  Christ  do  not  render  him  sufficient  honour,  unless 
we  embrace  his  doctrine  by  the  obedience  of  faith,  and  know 
w^hat  he  requires  from  us.  He  has  but  a  slender  perception 
— if  he  has  any  at  all — of  the  value  of  the  Gospel ;  but  the 
deference  which  he  pays  to  Christ  is  manifested  by  this,  that, 
when  worn  out  by  fruitless  toil,  he  commences  anew  what 
he  had  already  attempted  in  vain.  Yet  it  cannot  be  denied, 
that  he  highly  esteemed  Christ,  and  had  the  highest  respect 
for  his  authority.  But  a  particular  instance  of  faith,  rendered 
to  a  single  command  of  Christ,  would  not  have  made  Peter 
a  Christian,  or  given  him  a  place  among  the  sons  of  God,  if 
he  had  not  been  led  on,  from  this  first  act  of  submission,  to 
a  full  obedience.  But,  as  Peter  yielded  so  readily  to  the 
command  of  Christ,  whom  he  did  not  yet  know  to  be  a  Pro- 
phet or  the  Son  of  God,  no  apology  can  be  offered  for  our 
disgraceful  conduct,  if,  while  we  call  him  our  Lord,  and  King, 
and  Judge,  (Isa.  xxxiii.  22,)  we  do  not  move  a  finger  to  per- 
form our  duty,  to  which  we  have  ten  times  received  his 
commands. 

Luke  V.  6.  They  inclosed  a  great  multitude  of  fishes.  The 
design  of  the  miracle  undoubtedly  was,  to  make  known 
Christ's  divinity,  and  thus  to  induce  Peter  and  others  to 
become  his  disciples.  But  we  may  draw  from  this  instance 
a  general  instruction,  that  we  have  no  reason  to  be  afraid 
lest  our  labour  should  not  be  attended  by  the  blessing  of 
God  and  desirable  success,  when  it  is  undertaken  by  the 
authority  and  guidance  of  Christ.  Such  was  the  multitude 
of  fishes,  that  the  ships  were  sinking,  and  the  minds  of  the 
spectators  were  thus  excited  to  admiration :  for  it  must  have 
been  in  consequence  of  the  dwine  glory  of  Christ  manifested 
by  this  miracle,  that  his  authority  was  fully  acknowledged. 

Luke  V.  8.  Depart  from  me,  O  Lord.  Although  men  are 
earnest  in  seeking  the  presence  of  God,  yet,  as  soon  as  God 

VOL.  I.  Q 


242  COMMENTARY  ON  A 

appears,  they  must  be  struck  with  terror,  and  almost  ren- 
dered lifeless  by  dread  and  alarm,  until  he  administers  con- 
solation. They  have  the  best  reason  for  calling  earnestly  on 
God,  because  they  cannot  avoid  feeling  that  they  are  miser- 
able, while  he  is  absent  from  them :  and,  on  the  other  hand, 
his  presence  is  appalling,  because  they  begin  to  feel  that 
they  are  nothing,  and  that  they  are  overpowered  by  an 
immense  mass  of  evils.  In  this  manner,  Peter  views  Christ 
Avith  reverence  in  the  miracle,  and  yet  is  so  overawed  by 
his  majesty,  that  he  does  all  he  can  to  avoid  his  presence. 
Nor  was  this  the  case  with  Peter  alone :  for  we  learn,  from 
the  context,  that  astonishment  had  overpowered  all  who  were 
with  him.  Hence  we  see,  that  it  is  natural  to  all  men  to 
tremble  at  the  presence  of  God.  And  this  is  of  advantage 
to  us,  in  order  to  humble  any  foolish  confidence  or  pride 
that  may  be  in  us,  provided  it  is  immediately  followed  by 
soothins:  consolation.  And  so  Christ  relieves  the  mind  of 
Peter  by  a  mild  and  friendly  reply,  saying  to  him,  Fear  not. 
Thus  Christ  sinks  his  own  people  in  the  grave,  that  he  may 
afterwards  raise  them  to  life.^ 

Luke  Y.  10.  For  afterwards  thou  shalt  catch  men.  The 
words  of  Matthew  are,  /  will  make  you  fishers  of  men ;  and 
those  of  Mark  are,  /  will  cause  that  you  may  become  fishers  of 
men.  They  teach  us,  that  Peter,  and  the  other  three,  were 
not  only  gathered  by  Christ  to  be  his  disciples,  but  were 
made  apostles,  or,  at  least,  chosen  with  a  view  to  the 
apostleship.  It  is,  therefore,  not  merely  a  general  call  to 
faith,  but  a  special  call  to  a  particular  office,  that  is  here 
described.  The  duties  of  instruction,  I  do  admit,  are  not 
yet  enjoined  upon  them  ;  but  still  it  is  to  prepare  them  for 
being   instructors,^  that  Christ  receives  and   admits  them 

^  "  Et  c'est  la  coustume  du  Seigneur  d'abbattre  les  slens,  et  comme 
les  plonger  dedans  le  sepulchre,  afin  de  les  vivifier  puis  apres." — "And 
it  is  customary  with  the  Lord  to  strike  down  his  own  people,  and,  as 
it  were,  to  sink  them  in  the  grave,  that  he  may  raise  them  to  life  after- 
wards." 

2  "  D  les  prend  en  sa  compagnie  et  conversation  domestique,  afin  de 
les  fa9onner  k  enseigner  puis  apres  les  autres." — "  He  takes  them  into 
his  society  and  private  conversation,  in  order  to  prepare  them  afterwards 
to  instruct  others." 


HARMONY  OF  THE  EVANGELISTS.  243 

Into  his  family.  This  ought  to  be  carefully  weighed ;  for  all 
are  not  commanded  to  leave  their  parents  and  their  former 
occupation,  and  literally^  to  follow  Christ.  There  are  some 
whom  the  Lord  is  satisfied  with  having  in  his  flock  and  his 
Church,  while  he  assigns  to  others  their  own  station.  Those 
who  have  received  from  him  a  public  office  ought  to  know, 
that  something  more  is  required  from  them  than  from 
private  individuals.  In  the  case  of  others,  our  Lord  makes 
no  change  as  to  the  ordinary  way  of  life ;  but  he  withdraws 
those  four  disciples  from  the  employment  from  which  they 
had  hitherto  derived  their  subsistence,  that  he  may  employ 
their  labours  in  a  nobler  office. 

Christ  selected  rough  mechanics, — persons  not  only  desti- 
tute of  learning,  but  inferior  in  capacity,  that  he  might 
train,  or  rather  renew  them  by  the  power  of  his  Spirit,  so 
as  to  excel  all  the  wise  men  of  the  world.  He  intended  to 
humble,  in  this  manner,  the  pride  of  the  flesh,  and  to  pre- 
sent, in  their  persons,  a  remarkable  instance  of  spiritual 
grace,  that  we  may  learn  to  implore  from  heaven  the  light 
of  faith,  when  we  know  that  it  cannot  be  acquired  by  our 
own  exertions.  Again,  though  he  chose  unlearned  and  ig- 
norant persons,  he  did  not  leave  them  in  that  condition ; 
and,  therefore,  what  he  did  ought  not  to  be  held  by  us  to 
be  an  example,  as  if  we  were  now  to  ordain  pastors,  who 
were  afterwards  to  be  trained  to  the  discharge  of  their 
office.  We  know  the  rule  which  he  prescribes  for  us,  by 
the  mouth  of  Paul,  that  none  ought  to  be  called  to  it,  unless 
they  are  "  apt  to  teach,"  (1  Tim.  iii.  2.)  When  our  Lord 
chose  persons  of  this  description  it  was  not  because  he  pre- 
ferred ignorance  to  learning :  as  some  fanatics  do,  who  are 
delighted  with  their  own  ignorance,  and  fancy  that,  in  pro- 
portion as  they  hate  literature,  they  approach  the  nearer  to 
the  apostles.  He  resolved  at  first,  no  doubt,  to  choose 
contemptible  persons,  in  order  to  humble  the  pride  of  those 
who  think  that  heaven  is  not  open  to  the  unlearned ;  but 


1  "Pour  suivre  Christ  des  pieds,  c'est  h  dire  exterieurement ; " — "to 
follow  Christ  with  the  feet,  that  is  to  say,  externally." 


244  COMMENTAEY  ON  A 

he  afterwards  gave  to  those  fishers,  as  an  associate  in  their 
office,  Paul,  who  had  been  carefully  educated  from  his  child- 
hood. 

As  to  the  meaning  of  the  metaphor,  fishers  of  men,  there 
is  no  necessity  for  a  minute  investigation.  Yet,  as  it  was 
drawn  from  the  present  occurrence,  the  allusion  which 
Christ  made  to  fishing,  when,  he  spoke  of  the  preaching  of 
the  Gospel,  was  appropriate :  for  men  stray  and  wander  in 
the  world,  as  in  a  great  and  troubled  sea,  tiU  they  are 
gathered  by  the  Gospel.  The  history  related  by  the  Evan- 
gelist John  (i.  37-42)  differs  from  this :  for  Andrew,  who 
had  been  one  of  John's  disciples,  was  handed  over  by  him 
to  Christ,  and  afterwards  brought  his  brother  along  with 
him.  At  that  time,  they  embraced  him  as  their  master,  but 
were  afterwards  elevated  to  a  higher  rank. 

Matthew  IV.  22.  And  they  immediately  left  the  ship.  The 
first  thing  that  strikes  us  here  is  the  power  of  Christ's  voice. 
Not  that  his  voice  alone  makes  so  powerful  an  impression 
on  the  hearts  of  men  :  but  those  whom  the  Lord  is  pleased 
to  lead  and  draw  to  himself,  are  inwardly  addressed  by  his 
Spirit,  that  they  may  obey  his  voice.  The  second  is,  the 
commendation  bestowed  on  the  docility  and  ready  obedi- 
ence of  his  disciples,  who  prefer  the  call  of  Christ  to  all 
worldly  affairs.  The  ministers  of  the  Word  ought,  in  a 
particular  manner,  to  be  directed  by  this  example,  to  lay 
aside  aU  other  occupations,  and  to  devote  themselves  unre- 
servedly to  the  Church,  to  which  they  are  appointed. 

Matthew  IV.  23.  And  Jesus  went  about  all  Galilee.  The 
same  statement  is  again  made  by  Matthew  in  another  place, 
(ix.  35.)  But  though  Christ  was  constantly  employed  in 
performing  almost  innumerable  miracles,  we  ought  not  to 
think  it  strange,  that  they  are  again  mentioned,  twice  or 
thrice,  in  a  general  manner.  In  the  words  of  Matthew  we 
ought,  first,  to  observe,  that  Christ  never  remained  in  one 
place,  but  scattered  every  where  the  seed  of  the  Gospel, 
Again,  Matthew  calls  it  the  Gospel  of  the  kingdom,  by  which 


HARMONY  OF  THE  EVANGELISTS.  245 

the  kingdom  of  Grod  is  established  among  men  for  their  salva- 
tion. True  and  eternal  happiness  is  thus  distinguished  from 
the  prosperity  and  joys  of  the  present  life. 

When  Matthew  says,  that  Christ  healed  every  disease,  the 
meaning  is,  that  he  healed  every  kind  of  disease.  We  know, 
that  all  who  were  diseased  were  not  cured ;  but  there  was  no 
class  of  diseases,  that  was  ever  presented  to  him,  which  he 
did  not  heal.  An  enumeration  is  given  of  particular  kinds  of 
diseases,  in  which  Christ  displayed  his  power.  Demoniacs 
(dai/ji^ovi^o/Msvoi)  is  a  name  given  in  Scripture,  not  to  all  indis- 
criminately who  are  tormented  by  the  devil,  but  to  those 
who,  by  a  secret  vengeance  of  God,  are  given  up  to  Satan, 
so  that  he  holds  possession  of  their  minds  and  of  their  bodily 
senses.  Lunatics  (ff2X»j(//a^o/A£vo/)^  is  the  name  given  to  those, 
in  whom  the  strength  of  the  disease  increases  or  diminishes, 
according  to  the  waxing  or  waning  of  the  moon,  such  as 
those  who  are  afflicted  with  epilepsy,^  or  similar  diseases. 
As  we  know,  that  diseases  of  this  sort  cannot  be  healed  by 
natural  means,  it  follows  that,  when  Christ  miraculously 
healed  them,  he  proved  his  divinity. 

^  '^s'KYii/tot^ofcxi^  like  the  adjective  as'KyiviocKog^  is  derived  from  creT^^t/yi^ 
the  moon.  Among  the  Greeks  and  Romans,  as  well  as  among  the  Jews, 
certain  violent  diseases,  the  variations  of  which  could  not  be  easily  ex- 
plained, were  supposed  to  be  affected  by  the  phases  of  the  moon.  Till 
lately,  mental  derangement  was  universally  believed  among  ourselves  to 
be  influenced  by  similar  causes ;  if  indeed  there  be  not  some  who  still 
defend  that  opinion  by  plausible  arguments.  Scripture  was  not  intended 
to  determine  questions  of  physical  science,  in  which  inductive  reasoning  is 
a  sufficient  guide,  but  to  declare  those  truths,  which  could  never  have 
been  known  without  an  express  revelation.  The  term  as'hYivioc.^o^ii/ot,  in 
this  and  similar  passages,  does  not  imply,  that  the  sacred  writers  sup- 
ported the  common  opinion,  any  more  than  the  EngHsh  word  lunatic, 
used  with  equal  freedom  by  philosophers  and  by  the  unlearned,  comite- 
nances  an  exploded  theory, — any  more,  in  short,  than  the  popular  use  of 
the  phrases,  the  rising  and  setting  of  the  sun,  expresses  a  behef  that  it  is 
the  motion  of  the  sun,  and  not  of  the  earth,  that  produces  the  succession 
of  day  and  night. — Ed. 

2  "  Comitiali  morbo."  The  Romans  gave  the  name  of  comitialis  morbus 
to  this  disease,  in  consequence  of  the  singular  fact,  that  their  comitia,  or 
pubHc  assemblies,  were  instantly  broken  up,  when  any  one  present  was 
seized  with  a  fit  of  epilepsy. — Ed. 


246 


COMMENTARY  ON  A 


Mark. 

I.  21.  And  they  entered  Into  Ca- 
pernaum, and  immediately  on  the 
Sabbaths,  entering  into  the  syna- 
gogue, he  taught.  22.  And  they 
were  astonished  at  his  doctrine ;  for 
he  was  teaching  them,  as  one  invest- 
ed with  authority,  and  not  as  the 
Scribes.  23.  And  there  was  in 
their  synagogue  a  man  liable  to  an 
unclean  spirit,  who  cried  out,  24. 
Saying,  Ah !  what  have  I  to  do  with 
thee,  Jesus  of  Nazareth  ?  Art  thou 
come  to  destroy  us  ?  I  know  thee 
who  thou  art,  the  Holy  One  of  God. 

25.  And  Jesus  rebuked  him,  saying. 
Hold  thy  peace,  and  go  out  of  him. 

26.  And  when  the  unclean  spirit 
had  torn  him,  and  had  cried  with  a 
loud  voice,  he  went  out  from  him. 

27.  And  all  were  astonished,  so  that 
they  inquired  among  themselves, 
sapng,  tVhat  is  this?  What  new 
doctrine  is  this?  for  with  authority 
he  commandeth  even  the  unclean 
spirits,  and  they  obey  him.  28, 
And  immediately  his  fame  went  out 
into  every  part  of  Galilee. 


Luke. 

IV.  31.  And  he  went  down 
to  Capernaum,  a  city  of  Gali- 
lee, and  there  he  taught  them  on 
the  Sabbath-days :  32.  And  they 
were  astonished  at  his  doctrine ;  for 
his  word  was  accompanied  with 
power.  33.  And  there  was  in  the 
synagogue  a  man  having  a  spirit  of 
an  unclean  devil  ]  and  he  cried  out 
with  a  loud  voice,  34.  Saying,  Ah  ! 
what  have  we  to  do  with  thee, 
Jesus  of  Nazareth?  Art  thou  come 
to  destroy  us  ?  I  know  thee  who 
thou  art,  the  Holy  One  of  God.  35. 
And  Jesus  rebuked  him,  saying, 
Hold  thy  peace,  and  go  out  of  him. 
And  when  the  devil  had  thrown 
him  down  in  the  midst,  he  went  out 
of  him,  and  hurt  him  nothing.  36. 
And  trembling  came  upon  all,  and 
they  talked  among  themselves, 
saying.  What  speech  is  this  ?  for 
with  authority  and  power  he  com- 
mandeth the  unclean  spirits,  and 
they  go  out. 


This  demoniac  was  probably  one  of  that  multitude,  which 
was  mentioned,  a  little  before,  by  Matthew,  (iv.  24.)  Yet 
the  narrative  of  Mark  and  Luke  is  not  superfluous :  for 
they  relate  some  circumstances,  which  not  only  present  the 
miracle  in  a  more  striking  light,  but  also  contain  useful 
instruction.  The  devil  dexterously  acknowledges,  that 
Christ  is  the  Holy  One  of  God,  in  order  to  insinuate  into  the 
minds  of  men  a  suspicion,  that  there  was  some  secret  under- 
standing between  him  and  Christ.  By  such  a  trick  he  has 
since  endeavoured  to  make  the  Gospel  suspected,  and,  in  the 
present  day,  he  is  continually  making  similar  attempts. 
That  is  the  reason  why  Christ  rebukes  him.  It  is,  no  doubt, 
possible,  that  this  confession  was  violently  extorted  from 
him :  but  there  is  no  inconsistency  between  the  two  suppo- 
sitions, that  he  is  forced  to  yield  to  the  power  of  Christ,  and 
therefore  cries  out  that  he  is  the  Holy  One  of  God^ — and  yet 
that  he  cunningly  attempts  to  shroud  in  his  own  darkness 


HARMONY  OF  THE  EVANGELISTS.  247 

the  glory  of  Christ.  At  the  same  time,  we  must  observe 
that,  while  he  flatters  Christ  in  this  manner,  he  indirectly 
withdraws  himself  from  his  power,  and  in  this  way  contra- 
dicts himself.  For  why  was  Christ  sanctified  by  the  Father, 
but  that  he  might  deliver  men  from  the  tyranny  of  the  devil, 
and  overturn  [his  kingdom  ?  But  as  Satan  cannot  endure 
that  power,  which  he  feels  to  be  destructive  to  himself,  he 
would  desire  that  Christ  should  satisfy  himself  with  an 
empty  title,  without  exercising  it  on  the  present  occasion.^ 

Mark  I.  22  ;  Luke  IV.  32.  And  they  were  astonished  at  his 
doctrine.  The  meaning  of  the  Evangelists  is,  that  the  power 
of  the  Spirit  shone  in  the  preaching^  of  Christ  with  such 
brightness,  as  to  extort  admiration  even  from  irreligious  and 
cold  hearers.  Luke  says,  that  his  discourse  was  accompanied 
with  power y  that  is,  full  of  majesty.  Mark  expresses  it  more 
fully,  by  adding  a  contrast,  that  it  was  unlike  the  manner  of 
teaching  of  the  Scribes,  As  they  were  false  expounders  of 
Scripture,  their  doctrine  was  literal  and  dead,  breathed 
nothing  of  the  power  of  the  Spirit,  and  was  utterly  destitute 
of  majesty.  The  same  kind  of  coldness  may  be  now  observed 
in  the  speculative  theology  of  Popery.  Those  masters  do 
indeed  thunder  out  whatever  they  think  proper  in  a  suffi- 
ciently magisterial  style ;  but  as  their  manner  of  discoursing 
about  divine  things  is  so  profane,  that  their  controversies 
exhibit  no  traces  of  religion,  what  they  bring  forward  is  all 
affectation  and  mere  drivelling :  for  the  declaration  of  the 
Apostle  Paul  holds  true,  that  the  kingdom  of  God  is  not  in 
word,  but  in  power,  (1  Cor.  iv.  20.)  In  short,  the  Evangelists 
mean  that,  while  the  manner  of  teaching,  which  then  pre- 
vailed, was  so  greatly  degenerated  and  so  extremely  cor- 


^  "  Mais  pource  que  Satan  ne  peut  endurer  ceste  vertue  et  puissance, 
laquelle  il  sait  estre  le  destruire  et  ruiner,  il  voudroit  bien  que  Christ  se 
contenant  d'un  beau  litre  en  Pair,  se  reposast,  et  se  deportast  de  luy  rien 
faire." — "  But  because  Satan  cannot  endure  that  power  and  might,  which 
he  knows  to  be  to  destroy  and  ruin  him,  he  would  rather  wish  that  Christ, 
satisfying  himself  with  a  fine  title  in  the  air,  should  take  repose,  and 
refi-ain  from  doing  any  thing  to  him." 

^  "En  la  fa^on  d'enseigner  de  Jesus  Christ;" — "in  Jesus  Christ's 
manner  of  teaching." 


248  COMMENTARY  ON  A 

rupted,  that  it  did  not  impress  the  minds  of  men  with  any 
reverence  for  God,  the  preaching  of  Christ  was  eminently  dis- 
tinguished by  the  divine  power  of  the  Spirit,  which  procured 
for  him  the  respect  of  his  hearers.  This  is  the  power,  or 
rather  the  majesty  and  authority,  at  which  the  people  were 
astonished. 

Luke  IV.  33.  A  man  having  a  spirit  of  an  unclean  devil. 
This  mode  of  expression,  which  Luke  employs,  conveys  the 
idea,  that  the  man  was  driven  by  the  impulse  of  the  devil. 
By  the  permission  of  God,  Satan  had  seized  the  faculties  of 
his  soul  in  such  a  manner,  as  to  drive  him  not  only  to  speak, 
but  to  perform  other  movements,  at  his  pleasure.  And  thus, 
when  the  demoniacs  speak,  the  devils,  who  have  received  per- 
mission to  tyrannise,  speak  in  them  and  by  them.  The  title, 
Holy  One  of  God,  was  probably  taken  from  a  manner  of  speak- 
ing, which  was,  at  that  time,  in  ordinary  and  general  use. 
The  Messiah  was  so  called,  because  he  was  to  be  distinguished 
and  separated  from  all  others,  as  endued  with  eminent  grace, 
and  as  the  Head  of  the  whole  Church. 

Mark  I.  26.  When  the  unclean  spirit  had  torn  him.  Luke 
uses  a  milder  phrase,  when  the  devil  had  thrown  him  down: 
but  they  agree  perfectly  as  to  the  meaning ;  for  the  design 
of  both  was  to  show,  that  the  devil  went  out  of  the  man  in  a 
violent  manner.  He  threw  down  the  unhappy  man,  as  if  he 
had  intended  to  tear  him  :  but  Luke  says  that  the  attempt 
was  unsuccessful;  for  he  hurt  him  nothing.  Not  that  the 
attack  was,  in  no  degree  whatever,  attended  by  injury,  or  at 
least  by  some  feeling  of  pain ;  but  that  the  man  was  after- 
wards delivered  from  the  devil,  and  restored  to  perfect 
health. 

Luke  rV^.  36.  And  trembling  came  upon  all.  This  is  the 
result  of  the  miracle.  They  are  compelled  to  acknowledge 
that  there  is  in  Christ  something  more  than  man,  and  justly 
trace  the  glory  and  power  of  the  miracle  to  his  doctrine. 
What  speech  is  this,  they  say,  which  even  the  devils  them- 
selves are  forced  to  obey  ?    What  new  doctrine  is  this  f  (Mark 


HARMONY  OF  THE  EVANGELISTS. 


249 


i.  27.)  They  call  it  new  doctrine,  not  by  way  of  reproach, 
but  as  an  acknowledgment,  that  there  was  something  in  it 
unusual  and  extraordinary.  It  is  not  for  the  sake  of  blame, 
or  to  lessen  its  credit,  that  they  speak  of  it  as  new.  This  is 
rather  a  part  of  their  admiration,  that  they  pronounce  it  to 
be  not  common  or  ordinary.  Their  only  fault  lies  in  this, 
that  they  remain  in  their  state  of  hesitation,^  whereas  the 
children  of  God  ought  to  make  increasing  progress. 


Matthew. 

Vin.  14.  And 
when  Jesus  had 
come  into  Peter's 
house,  he  saw  his 
mother-in-law 
lying  in  bed,  and 
afflicted  with  fe- 
ver. 15.  And 
he  touched  her 
hand,  and  the  fe- 
ver left  her,  and 
she  arose,  and 
waited  on  them. 
16.  Ajid  when 
the  evening  had 
approached,  they 
brought  to  him 
many  demoniacs, 
and  he  cast  out 
the  spirits  by  his 
word,  and  healed 
all  that  were  dis- 
eased :  17.  That 
it  might  be  ful- 
filled which  was 
spoken  by  Isaiah 
the  prophet, 
whenhesaith,  He 
hath  taken  our 
sicknesses,  and 
hath  carried  our 
diseases.  18. 

And  when  Jesus 
had  seen  great 
multitudes  a- 
round    him,    he 


Mark. 

I.  29.  And  immediately  go- 
ing out  of  the  synagogue,  they 
came,  with  James  and  John, 
into  the  house  of  Simon  and 
Andrew.  30.  And  Simon's 
mother-in-law  lay  afflicted 
with  fever,  and  immediately 
they  speak  to  him  about  her. 
31.  And  approaching,  he 
raised  her,  by  taking  her 
hand,  and  the  fever  imme- 
diately left  her,  and  she  wait- 
ed on  them.  32.  And  in  the 
evening,  when  the  sun  had 
set,  they  brought  to  him  all 
who  were  diseased,  and  who 
were  possessed  by  devils.  33. 
And  the  whole  city  was  as- 
sembled at  the  door.  34.  And 
he  healed  many  that  were  ill 
of  various  diseases,  and  cast 
out  many  devils  :  and  he  did 
not  permit  the  devils  to  say 
that  they  knew  him.  35. 
And  in  the  morning,  while  it 
was  still  very  dark,  Jesus, 
when  he  had  risen,  went  out, 
and  departed  into  a  desert 
place,  and  there  prayed. 
36.  And  Simon  followed  him, 
as  also  those  who  were  with 
him.  37.  And  when  they 
had  found  him,  they  said  to 
him.  All  seek  thee.  38.  And 
he  saith  to  them.  Let  us  go 
into   the    adjoining   villages, 


Luke. 

IV.  38.  And  when 
Jesus  had  arisen  out  of 
the  synagogue,  he  en- 
tered into  Simon's 
house.  And  Simon's 
mother-in-law  was  held 
by  a  great  fever,  and 
they  besought  him  for 
her.  39.  And  standing 
over  her,  he  rebuked 
the  fever,  and  the  fever 
left  her  :  and  immedi- 
ately rising,  she  waited 
on  them.  40.  And  when 
the  sun  was  setting,  all, 
who  had  persons  labour- 
ing under  various  dis- 
eases, brought  them  to 
him  :  and  he,  laying 
hands  upon  each,  heal- 
ed them.  41.  And  the 
devils  went  out  of  many, 
crying  and  saying.  Thou 
art  Christ,  the  Son  of 
God.  And,  rebuking, 
he  did  not  permit  them 
to  speak  those  things, 
that  they  knew  that  he 
was  Christ.  42.  And 
when  it  was  day,  going 
out,  he  went  into  a  de- 
sert place,  and  multi- 
tudes sought  him :  and 
came  even  to  him,  and 
held  him,  that  he  might 
not  depart  from  them. 


^  "  En  leur  doute  et  estonnement.' 
ment." 


In  their  doubt  and  astonish- 


250  COMMENTARY  ON  A 


Matthew.               Mark.  Luke. 

commanded    that  I  may  preach  there  also  :  43.  To  whom  he  saith,  I  must 

that      they    for   on   this  account  I  came  also  preach  the  kingdom  of 

should    de-     out.     39.  And   he  preached  God  in  other  cities  :  for  on 

part  to  the     in    their    synagogues    in  aU  this  account  am  I  sent.    44. 

other  side.       Galilee,  and  cast  out  devils.  And  he  preached  in  the  sy- 
nagogues of  Galilee. 


Mark  I.  29.  They  came,  loith  James  and  John,  into  the 
house  of  Simon  and  Andrew,  There  is  reason  to  conjecture, 
that  Matthew  does  not  relate  this  history  in  its  proper  order : 
for  Mark  expressly  states,  that  there  were  only  four  disciples 
who  attended  Christ.  Besides,  when  he  left  the  synagogue, 
he  went  straight  to  Peter's  house ;  which  also  shows  clearly, 
that  Matthew  did  not  observe,  with  exactness,  the  order  of 
time.  The  Evangelists  appear  to  have  taken  particular 
notice  of  this  miracle ;  not  that,  in  itself,  it  was  more  remark- 
able, or  more  worthy  of  being  recorded,  than  other  miracles, 
— but  because,  by  means  of  it,  Christ  gave  to  his  disciples  a 
private  and  familiar  illustration  of  his  grace.  Another  reason 
was,  that  the  healing  of  one  woman  gave  occasion  to  many 
miracles,  so  that  they  came  to  him  in  great  numbers,  from 
every  direction,  to  implore  his  assistance.  A  single  word,  in 
Luke's  narrative,  presents  to  us  more  strikingly  the  power 
which  Christ  displayed ;  for  he  says,  that  Simon^s  mother-in- 
law  was  held  hy  a  GREAT  fever.  It  was  a  clearer  and  more 
aiFecting  proof  of  divine  power,  that,  in  a  moment,  and  by  a 
single  touch,  he  removed  a  strong  and  violent  disease.  He 
might  have  done  it  by  the  slightest  expression  of  his  will ; 
but  he  touched  Iter  hand,  (Mat.  viii.  15,)  either  to  mark  his 
affection,  or  because  he  was  aware  that  this  sign  was,  at  that 
time,  advantageous  :  for  we  know,  that  he  freely  used  out- 
ward signs,  when  the  time  required  them. 

Luke  IV.  39.  He  rebuked  the  fever.  To  a  person  not  well 
acquainted  with  Scripture  this  mode  of  expression  may  appear 
harsh  ;  but  there  were  good  reasons  for  employing  it.  Fevers 
and  other  diseases,  famine,  pestilence,  and  calamities  of  every 


HARMONY  OF  THE  EVANGELISTS.  251 

description,  are  God's  heralds/  by  whora  he  executes  his 
judgments.  Now,  as  he  is  said  to  send  such  messengers  by 
his  command  and  pleasure,  so  he  also  restrains  and  recalls 
them  whenever  he  pleases.  The  manner  in  which  he  healed 
them  is  not  mentioned  by  Matthew  and  Mark :  but  Luke 
says,  that  it  was  by  laying  hands  on  each  of  them.  Under 
the  Law,  this  was  a  sign  of  reconciliation ;  and,  therefore,  it 
was  not  improperly,  or  unseasonably,  that  Christ  laid  hands 
on  those  whom  he  freed  from  the  curse  of  God.  It  was  also 
a  solemn  rite  of  consecration,  as  will  afterwards  be  more  fuUy 
explained.  But  I  interpret  Christ's  laying  hands  on  the  sick, 
as  meaning  simply,  that  he  recommended  them  to  the  Father, 
and  thus  obtained  for  them  grace  and  deliverance  from  their 
diseases. 

Matthew  VIII.  17.  That  it  might  he  fulfilled  which  was 
spoken  hy  Isaiah  the  prophet.  This  prediction  has  the  appear- 
ance of  being  inappropriate,  and  even  of  being  tortured  into 
a  meaning  which  it  does  not  bear  :  for  Isaiah  does  not  there 
speak  of  miracles,  but  of  the  death  of  Christ, — and  not  of 
temporal  benefits,  but  of  spiritual  and  eternal  grace.  Now, 
what  is  undoubtedly  spoken  about  the  impurities  of  the  soul, 
Matthew  applies  to  bodily  diseases.  The  solution  is  not 
difficult,  if  the  reader  will  only  observe,  that  the  Evangelist 
states  not  merely  the  benefit  conferred  by  Christ  on  those 
sick  persons,  but  the  purpose  for  which  he  healed  their  dis- 
eases. They  experienced  in  their  bodies  the  grace  of  Christ, 
but  we  must  look  at  the  design :  for  it  would  be  idle  to  con- 
fine our  view  to  a  transitory  advantage,  as  if  the  Son  of  God 
were  a  physician  of  bodies.  What  then  ?  He  gave  sight  to 
the  blind,  in  order  to  show  that  he  is  ^^  the  light  of  the  world," 
(John  viii.  12.)  He  restored  life  to  the  dead,  to  prove  that 
he  is  "the  resurrection  and  the  life,"  (John  xi.  25.)  Similar 
observations  might  be  made  as  to  those  who  were  lame,  or 
had  palsy.  Following  out  this  analogy,  let  us  connect  those 
benefits,  which  Christ  bestowed  on  men  in  the  flesh,  with 
the   design   which  is   stated  to  us    by   Matthew,   that  he 

^  "  Les  sergens  de  Dieu  ;" — "  God's  baUifis." 


252  COMMENTARY  ON  A 

was  sent  by  the  Father,  to  relieve  us  from  all  evils  and 
miseries. 

Mark  I.  34.  He  did  not  "permit  the  devils  to  speak.  There 
might  be  two  reasons  why  he  did  not  permit  them  :  a  general 
reason,  because  the  time  of  the  full  revelation  was  not  yet 
come ;  and  a  special  reason,  which  we  hinted  at  a  little  ago, 
that  he  refused  to  have,  as  heralds  and  witnesses  of  his 
divinity,  those  whose  praise  could  have  no  other  effect  than 
to  soil  and  injure  his  character.  This  latter  reason  is  un- 
doubtedly true  :  for  he  must  have  known,  that  the  prince  of 
death,  and  his  agents,  are  in  a  state  of  irreconcileable  enmity 
with  the  Author  of  eternal  salvation  and  life. 

Matthew  VIII.  18.  And  when  Jesus  had  seen  great  multi- 
tudes about  him,  Matthew,  I  have  no  doubt,  touches  briefly 
what  the  others  explain  in  a  more  ample  and  copious  narrative. 
The  other  two  state  a  circumstance,  which  is  not  noticed  by 
Matthew,  that  Christ  Avithdrew  privately,  for  the  sake  of 
retirement,  into  a  desert  place,  before  it  was  day-light.  Mark 
afterwards  says,  that  Peter  informed  him,  all  seek  thee ;  and 
Luke  says,  that  multitudes  came  to  that  place.  Again, 
Matthew  says,  that  he  passed  over  to  the  other  side,  while  the 
other  two  say,  that  he  passed  through  all  Galilee^  to  preach 
in  every  place.  But  the  other  side,  or,  the  farther  hank,  {to 
Ti^ot^v,^  does  not,  I  think,  denote  what  was  strictly  the  oppo- 
site side,  but  refers  to  that  curvature  of  the  lake,  which  was 
below  Capernaum.  In  this  way,  he  crossed  over  to  another 
part  of  the  lake,  and  yet  did  not  go  out  of  Galilee. 

Mark  I.  38.  For  on  this  account  I  came  out,  Luke  IV.  43. 
For  on  this  account  am  I  sent.  These  words  deserve  our 
attention  :  for  they  contain  a  declaration  of  his  earnest  desire 
to  fulfil  his  office.  But  it  will  perhaps  be  asked,  is  it  better 
that  the  ministers  of  the  Gospel  should  run  here  and  there, 
to  give  only  a  slight  and  partial  taste  of  it  in  each  place,  or 
that  they  should  remain,  and  instruct  perfectly  the  hearers 
whom  they  have  once  obtained  ?  I  reply :  The  design  of 
Christ,  which  is  here  mentioned,  was  agreeable  to  the  in- 


HARMONY  OF  THE  EVANGELISTS. 


253 


junction  and  call  of  the  Father,  and  was  founded  on  the  best 
reasons.  For  it  was  necessary  that  Christ  should  travel, 
within  a  short  period,  throughout  Judea,  to  awaken  the  minds 
of  men,  on  all  sides,  as  if  by  the  sound  of  a  trumpet,  to  hear 
the  Gospel.  But  on  this  subject  we  must  treat  more  fully 
under  another  passage. 


Mark. 

m.  13.  And  he  went  up 
into  a  mountain,  and  called 
to  him  whom  he  would  :  and 
they  came  to  him.  14.  And 
he  appointed  twelve  to  be 
with  him,  and  to  send  them 
forth  to  preach,  15.  And  to 
have  power  of  healing  dis- 
eases, and  of  casting  out 
devils.  16.  And  to  Simon  he 
gave  the  name  Peter.  17. 
And  James  the  son  of  Zebe- 
dee,  and  John,  the  brother 
of  James  :  and  he  gave  them 
the  names  Boanerges,  which 
is,  The  sons  of  thunder.  18. 
Aiid  Andrew,  and  Philip,  and 
Bartholomew,  and  Matthew, 
and  Thomas,  and  James  (son) 
of  Alpheus,  and  Thaddeus, 
and  Simon  the  Canaanite, 
19.  And  Judas  Iscariot,  who 
also  betrayed  him. 


Luke. 

VI.  12.  And  it  happened  in  those  days, 
he  went  out  into  a  mountain  to  pray,  and 
he  spent  the  whole  night  in  prayer  to 
God.  13.  And  when  it  was  day,  he  called 
his  disciples,  and  chose  twelve  from  among 
them,  whom  he  also  called  Apostles  :  14. 
Simon,  whom  he  also  called  Peter,  and 
Andrew  his  brother,  James  and  John, 
Philip  and  Bartholomew,  15.  Matthew 
and  Thomas,  James  (son)  of  Alpheus,  and 
Simon,  who  is  called  Zelotes,  16.  And 
Judas  (brother)  of  James,  and  Judas  Isca- 
riot, who  also  was  the  traitor.  17.  And 
going  down  with  them,  he  stood  in  a  plain, 
and  a  multitude  of  his  disciples,  and  a  very 
great  multitude  of  people  out  of  aU  Judea 
and  Jerusalem,  and  from  the  sea  coast  of 
Tyre  and  Sidon,  18.  Who  had  come  to 
hear  him,  and  to  be  healed  from  their  dis- 
eases, and  those  who  were  tormented  by 
unclean  spirits  were  healed.  19.  And  the 
whole  multitude  sought  to  touch  him,  for 
virtue  went  out  of  him,  and  healed  all. 


Mark  III.  13.  And  he  ivent  up  into  a  mountain.  By  this 
election  he  does  not  yet  ordain  them  to  be  Apostles,  to  enter 
immediately  into  the  discharge  of  their  office,  but  merely 
admits  them  to  enjoy  his  private  instructions^  with  a  view  to 
the  apostleship.  Commentators  have  fallen  into  a  mistake 
here,  by  confounding  those  passages  with  the  tenth  chapter 
of  the  Gospel  by  Matthew.  For  the  plain  meaning  of  the 
words  is,  that  they  are  only  destined  to  a  future  commission, 
the  bestowal  of  which  is  recorded  by  Matthew ;  and  Mark 
and  Luke  will  be  found  afterwards  relating,  in  its  proper 
place,  the  mission  which  Matthew  there  describes.     And  we 


^  "  Pour  ses  disciples  et  escoliers  domestiques  ;" — "  for  his  disciples  and 
private  scholars." 


254  COMMENTARY  ON  A 

need  not  wonder,  if  their  heavenly  Master  chose  to  train  and 
accustom  them  gradually  to  so  arduous  an  employment :  for, 
even  by  a  long  course  of  instruction,  their  ignorance  could 
not  be  corrected. 

Both  the  Evangelists  say,  that  Christ  went  up  into  a  moun- 
tain. Luke  explains  the  cause  to  have  been,  that  he  might 
pray  with  greater  freedom  in  his  retirement,  which  he  was 
accustomed  to  do  frequently,  as  is  evident  from  other  pass- 
ages. Now,  this  example  ought  to  be  regarded  by  us  as  a 
perpetual  rule,  to  begin  with  prayer,  when  we  are  about  to 
choose  pastors  to  churches :  otherwise,  what  we  attempt 
will  not  succeed  well.  And  certainly  our  Lord  prayed,  not 
so  much  on  his  own  account,  as  to  lay  down  a  rule  for  us. 
We  are  deficient  in  prudence  and  skill;  and  though  our 
sagacity  were  of  the  highest  order,  nothing  is  more  easy 
than  to  be  deceived  in  this  matter.  Granting  that  we  were 
in  no  danger  of  mistake,  if  the  Lord  does  not  regulate  our 
affections,  with  what  force,  or  rather  violence,  shall  we  be 
carried  away  ^  by  favour  and  prepossession,  or  hatred  or  am- 
bition ?  Besides,  though  the  election  were  conducted  in  the 
very  best  manner,  all  will  be  unsuccessful,  unless  the  Lord 
take  under  his  guidance  those  who  are  elected,  and  furnish 
them  with  the  necessary  gifts.  "  What  then  ?"  it  will  be 
said,  "  did  not  Christ  earnestly  implore  the  Father  to  preside 
in  the  election  ?  "  This  I  readily  acknowledge,  and  I  have 
also  to  state,  that  this  was  a  declaration  and  acknowledg- 
ment of  his  care  for  his  Church.  Accordingly,  he  did  not 
pray  to  the  Father  in  the  ordinary  manner,  but  spent  the 
whole  night  in  prayer.  But  if  he,  who  was  full  of  the  Holy 
Spirit,  (John  iii.  34,)  implored  the  Father,  with  such  ar- 
dour and  earnestness,  to  preside  in  the  election,  how  much 
greater  need  have  we  to  do  so  ? 

He  called  to  him  whom  he  would.  By  this  expression,  I 
have  no  doubt,  Mark  conveys  to  us  the  instruction,  that  it  was 
to  the  unmixed  grace  of  Christ,  and  not  to  any  excellence  of 
their  own,  that  they  were  indebted  for  receiving  so  honour- 


^  "Destoumez  et  transportez  hors  du  droit  chemin ; " — "turned  and 
carried  away  out  of  the  right  road." 


HARMONY  OF  THE  EVANGELISTS.  255 

able  an  office  :  for,  if  you  understand  him  to  say,  that  those 
were  chosen,  who  were  more  excellent  than  others,  this  will 
not  apply  to  Judas.  The  meaning,  therefore,  is  :  the  apostle- 
ship  was  not  bestowed  on  account  of  any  human  merits; 
but,  by  the  free  mercy  of  God,  persons,  who  were  altogether 
unworthy  of  it,  were  raised  to  that  high  rank ;  and  thus  was 
fulfilled  what  Christ  says  on  another  occasion,  "  Ye  have 
not  chosen  me,  but  I  have  chosen  you,"  (John  xv.  16.)  To 
the  same  effect  Paul  frequently  speaks,  extolling  the  purpose 
of  God  in  bestowing  on  him  the  apostleship,  (Eph.  iii.  7 ; 
Col.  i.  25.) 

But  here  many  questions  arise.  First,  why  did  our 
Lord  deliberately  choose  Judas,  who,  he  perfectly  knew, 
was  unworthy  of  the  honour,  and  would  be  his  betrayer? 
Secondly,  why  did  God,  after  being  so  earnestly  supplicated 
by  his  Son,  and  as  if  he  had  given  a  refusal  to  Christ,  per- 
mit a  base  and  wicked  man  to  find  his  way  to  the  highest 
rank  in  his  Church  ?  ^  Thirdly,  why  did  he  resolve  that  the 
first-fruits^  of  his  Church  should  be  stained  by  so  foul  a 
disgrace  ?  Fourthly,  how  came  it,  that  Jesus  Christ, 
knowingly  and  willingly,  preferred  Judas  to  honest  and 
faithful  ministers  ? 

The  first  objection  is  met  by  the  following  reply.  Our 
Lord  expressly  intended  to  prevent  future  oflPences,  that  we 
may  not  feel  excessive  uneasiness,  when  unprincipled  men 
occupy  the  situation  of  teachers  in  the  Church,  or  when  pro- 
fessors of  the  Gospel  become  apostates.  He  gave,  at  the 
same  time,  in  the  person  of  one  man,  an  instance  of  fearful 
defection,^  that  those  who  occupy  a  higher  rank  may  not 
indulge  in  self-complacency.  At  the  same  time,  with  regard 
to  the  second  question,  we  do  not  admit  that  our  Lord  suf- 

1  *'  Pourquoy  Dieu  estant  prie  et  requls  si  ardemment  par  son  Fils,  a 
souflfert  qu'un  mechant  et  mal-heureux  traitre  fust  eleve  au  rang  le  plus 
honorable  de  son  Eglise,  comme  si  Jesus  Christ  n'eust  point  este  exauce?" 
— "  Why  did  God,  when  entreated  and  requested  so  earnestly  by  his  Son, 
permit  a  wicked  and  unhappy  traitor  to  be  elevated  to  the  most  honour- 
able rank  in  his  Church,  as  if  Jesus  Christ  had  not  been  hstened  to  ?  " 

2  "Les  premices  et  premier  commencement  de  sonEgUse;" — "the 
first-fruits  and  first  beginning  of  his  Church." 

3  "Un  revoltement  et  cheute  horrible  ; " — "a  dreadfiil  rebellion  and  fall." 


256  COMMENTARY  ON  A 

fered  a  refusal.^  This  answer  will  serve  also  for  the  third 
question,  j^i  the  very  beginning,  it  was  judged  proper  to 
give  an  early  demonstration  of  the  future  state  of  the  Church,  j 
that  weak  persons  might  not  stumble  on  account  of  the  fall  I 
of  a  reprobate ;  for  it  is  not  proper,  that  the  stability  of  the  , 
Church  should  depend  on  men.  With  regard  to  the  last  | 
objection,  Christ  did  not  prefer  Judas  to  devout  and  holy  j 
disciples,  but  raised  him  to  an  eminence  from  which  he  was  ' 
afterwards  to  fall,  and  thus  intended  to  make  him  an  ex-  i 
ample  and  instruction  to  men  of  every  condition  and  of  | 
every  age,  that  no  one  may  abuse  the  honour  which  God  | 
has  conferred  upon  him,  and  likewise  that,  when  even  the  i 
pillars  fall,  those  who  appear  to  be  the  weakest  of  believers  ' 
may  remain  steady.  ; 

Luke  VI.  13.  Whom  also  he  named  Apostles,  This  may  i 
be  explained  in  two  ways  :  either  that,  at  a  subsequent  | 
period,  when  he  introduced  them  into  their  office,  he  gave  i 
them  this  name, — or  that,  with  a  view  to  their  future  rank,  I 
he  bestowed  on  them  this  title,  in  order  to  inform  them  why  i 
they  were  separated  from  the  ordinary  class,  and  for  what  ; 
purpose  they  were  destined.  The  latter  view  agrees  well  I 
with  the  words  of  Mark :  for  he  says,  that  Christ  appointed  \ 
twelve  to  be  with  him,  and  to  send  them  forth  to  preach.  He 
intended  to  make  them  his  companions,  that  they  might  ! 
afterwards  receive  a  higher  rank :  for,  as  I  have  already  ex-  ; 
plained,  when  he  says,  to  be  with  him,  and  to  send  them  forth  I 
to  preach,  he  does  not  mean  that  both  were  to  take  place  at 
the  same  time.  I 

Mark  III.  16.  And  to  Simon  he  gave  the  name  Peter,  Though  i 

^  "  Cependant  nous  ne  dirons  pas  que  Christ  a  este  esconduit,  veu  \ 
que  le  pere  par  un  conseil  admirable,  mettant  un  diable  en  la  compagnie 
d'onze  Anges,  a  toutesfois  tellement  moder^  I'issue,  que  la  cheute  de 
cestuy-la  a  plustost  conferme  que  non  pas  esbranle  la  foy  de  son  Eglise."  i 
— "  Yet  we  will  not  say  that  Christ  was  refused,  since  the  Father,  by  a  ; 
wonderful  purpose,  putting  a  devil  into  the  company  of  eleven  angels,  \ 
has,  at  the  same  time,  so  guided  the  result,  that  the  fall  of  this  man,  in-  i 
stead  of  shaking,  has  rather  confirmed,  the  faith  of  his  Church." 


HARMONY  OF  THE  EVANGELISTS.  257 

all  Christians  must  be  living  stones^  of  the  spiritual  temple, 
yet  Christ  gave  this  name  peculiarly  to  Simon,  according  to 
the  measure  of  grace  which  he  intended  to  bestow  upon  him. 
This  is  not  inconsistent  with  the  shameful  weakness  which 
he  manifested  in  denying  his  Lord :  for  this  title  showed  his 
invincible  power  and  steadiness,  which  continued  till  his 
death.  Yet  it  is  absurd  in  the  Papists  to  infer  from  this, 
that  the  Church  is  founded  on  him,  as  will  afterwards  be 
more  fully  explained,  (Mat.  xvi.  18.)  Christ  called  the  sons 
of  Zebedee  sons  of  thunder,  because  he  was  to  give  them  a 
powerful  voice,  that  they  might  thunder  throughout  the  whole 
world.^  And  that  thunder  is  heard,  in  the  present  day,  from 
the  mouth  of  John.  As  to  his  brother,  there  can  be  no 
doubt  that,  so  long  as  he  lived,  he  shook  the  earth.  The 
word  has  been  corrupted :  for  the  full  pronunciation  would 
be  t^y^  '*^%  (Benae-regesh  ;^)  but  the  changes  which  words 
undergo  in  passing  into  other  languages  are  well  known. 

Matthew.  Luke. 

V.  1.    And  when  Jesus  had  seen  the  VI.  20.    And  he,  lifting  up 

multitudes,*  he  went  up  into  a  moun-  his  eyes  on  the  disciples,  said, 

tain,  and  when    he  had  sat    down,  his  Happy    (are    ye)    poor  :    for 

disciples  approached  to  him.       2.    And  yours  is  the  kingdom  of  God. 

opening  his    mouth,^   he  taught  them,  21.  Happy  are  ye  who  hun- 

^  This  alludes  to  the  Greek  word  Ilg rgoj-,  (Peter ^)  which  literally  signifies 
a  stone.  We  shall  afterwards  find  (Mat.  xvi.  18)  that  our  Lord  makes 
express  reference  to  the  meaning  of  the  name. — Ed. 

2  "  Afin  qu'Lls  tonnassent  par  tout  le  monde  en  preschant ;" — "  in  order 
that  they  might  thunder  throughout  the  whole  world  in  preaching." 

^  Philologists  have  been  a  good  deal  perplexed  by  this  word.  There 
is  even  some  difficulty  in  settUng  the  Greek  orthography  :  for  conflicting 
manuscripts  present  us  with  the  various  forms  of  Boxv^^yis,  Boxve^yyi;, 
and  Boccvs^ysig.  The  name  is  unquestionably  of  Hebrew  origin.  Some 
of  the  derivations,  which  have  been  given,  are  so  far-fetched  as  not  to 
deserve  refiitation.  There  is  plausibiUty  in  Jerome's  h}^othesis,  that  it 
comes  fi'om  D^^j  (Ragam,)  thunder.  But  the  substitution  of  final  s  for 
fA  has  never  been  satisfactorily  explained.  Admitting  that  £$■,  or  ij?,  or 
g/j,  is  a  Greek  termination,  the  absence  of  the  final  and  radical  Mem  (ff) 
is  too  violent  a  supposition.  After  many  trials,  scholars  are  pretty  nearly 
agreed,  that  they  must  return  to  the  derivation  which  is  suggested  by  our 
author,  and  which  some  writers  have  illustrated  and  defended  by  a  con- 
sicicrable  array  of  learning. — Ed. 

4  "  Jesus  donques  voyant  la  fouUe ;" — "  Jesus  then  seeing  the  crowd." 

5  "  Et  luy  apres  avoir  ouvert  sa  bouche,  les  enseignoit." — "  And  he, 
after  having  opened  his  mouth,  taught  them." 

VOL.  I.  R 


258 


COMMENTARY  ON  A 


Matthew. 

saying,  3.  Happy  are  tlie  poor  in 
spirit  :  for  theirs  is  the  kingdom  of 
heaven.  4.  Happy  are  they  who 
mourn  :  for  they  shall  receive  consola- 
tion. 5.  Happy  are  the  meek  :  for 
they  shall  receive  the  earth  by  inherit- 
ance.^ 6.  Happy  are  they  who  hmi- 
ger  and  thirst  after  righteousness  :  for 
they  shall  be  satisfied.  7.  Happy  are 
the  merciful :  for  they  shall  obtain 
mercy.^  8.  Happy  are  those  who  are 
of  a  pure  heart :  for  they  shall  see  God. 
9.  Happy  are  the  peace-makers :  for 
they  shall  be  called  the  children  of 
God.  10.  Happy  are  those  who  suffer 
persecution  on  account  of  righteous- 
ness :  for  theirs  is  the  kingdom  of  hea- 
ven. 11.  Happy  are  you,  when  they 
shall  throw  reproaches  on  you,  and 
shall  persecute  you,  and  lying,  shall 
speak  every  evil  word  against  you  on 
my  account.  12.  Rejoice  ye,  and  leap 
for  joy :  for  your  reward  is  great  in 
heaven  :  for  so  did  they  persecute  the 
prophets  who  were  before  you. 


Luke. 

ger  now  :  for  ye  shall  be  satis- 
fied. Happy  are  ye  who  weep 
now  :  for  ye  shall  laugh.  22. 
Happy  shall  ye  be  when  men 
shall  hate  you,  and  shall  sepa- 
rate you,  and  shall  load  you 
with  reproaches,  and  shall  cast 
out  yom-  name  as  evil,  on  ac- 
count of  the  Son  of  Man.  23. 
Rejoice  ye  in  that  day,  and 
leap  for  joy :  for,  lo,  your  re- 
ward is  great  in  heaven  :  for 
according  to  these  things  their 
fathers  did  to  the  prophets. 
24.  But  woe  to  you  (who  are) 
rich  :  for  you  have  your  con- 
solation. 25.  Woe  to  you 
who  are  filled :  for  you  shall 
hunger.  Woe  to  you  who 
laugh  now :  for  ye  shall  mourn 
and  weep.  26.  Woe  to  you, 
when  all  men  shall  applaud 
you :  for  according  to  these 
things  their  fathers  did  to  the 
false  prophets. 


Matthew  V.  1.  He  went  up  into  a  mountain.  Those  who 
think  that  Christ's  sermon,  which  is  here  related,  is  different 
from  the  sermon  contained  in  the  sixth  chapter  of  Luke's 
Gospel,  rest  their  opinion  on  a  very  light  and  frivolous  argu- 
ment. Matthew  states,  that  Christ  spoke  to  his  disciples  on 
a  mountain,  while  Luke  seems  to  say,  that  the  discourse  was 
delivered  on  a  plain.  But  it  is  a  mistake  to  read  the  words 
of  Luke,  he  went  down  with  them,  and  stood  in  the  plain,  (Luke 
vi.  17,)  as  immediately  connected  with  the  statement  that, 
lifting  up  his  eyes  on  the  disciples,  he  spoke  thus.  For  the 
design  of  both  Evangelists  was,  to  collect  into  one  place  the 
leading  points  of  the  doctrine  of  Christ,  which  related  to  a 
devout  and  holy  life.  Although  Luke  had  previously  men- 
tioned a  plain,  he  does  not  observe  the  immediate  succession 
of  events  in  the  history,  but  passes  from  miracles  to  doctrine, 
without  pointing  out  either  time  or  place  :  just  as  Matthew 


^  "  Car  ils  possederont  la  terre." — "  For  they  shall  possess  the  earth." 
^  "  Car  misericorde  leur  sera  faite." — "  For  mercy  shall  be  shown  to 


them. 


HAKMONY  OF  THE  EVANGELISTS.  259 

takes  no  notice  of  the  time,  but  only  mentions  the  place. 
It  is  probable,  that  this  discourse  was  not  delivered  until 
Christ  had  chosen  the  twelve :  but  in  attending  to  the  order 
of  time,  which  I  saw  that  the  Spirit  of  God  had  disregarded, 
I  did  not  wish  to  be  too  precise.  Pious  and  modest  readers 
ought  to  be  satisfied  with  having  a  brief  summary  of  the 
doctrine  of  Christ  placed  before  their  eyes,  collected  out  of 
his  many  and  various  discourses,  the  first  of  which  was  that 
in  which  he  spoke  to  his  disciples  about  true  happiness. 

2.  Opening  his  mouth.  This  redundancy  of  expression 
{'TrXsovuG^hg)  partakes  of  the  Hebrew  idiom :  for  what  would 
be  faulty  in  other  languages  is  frequent  among  the  Hebrews, 
to  say,  lie  opened  his  mouthy  instead  of,  He  began  to  speak. 
Many  look  upon  it  as  an  emphatic  mode  of  expression,  em- 
ployed to  draw  attention  to  any  thing  important  and  re- 
markable, either  in  a  good  or  bad  sense,  which  has  been 
uttered :  but  as  some  passages  of  Scripture  countenance  an 
opposite  view,  I  prefer  the  former  exposition.  I  shall  also 
dismiss  the  ingenious  speculation  of  those,  who  give  an  alle- 
gorical turn  to  the  fact  of  our  Lord  teaching  his  disciples  on 
a  mountain,  as  if  it  had  been  intended  to  teach  them  to 
elevate  their  minds  far  above  worldly  cares  and  employ- 
ments. In  ascending  the  mountain,  his  design  rather  was 
to  seek  a  retreat,  where  he  might  obtain  relaxation  for  him- 
self and  his  disciples  at  a  distance  from  the  multitude. 

Now  let  us  see,  in  the  first  place,  why  Christ  spoke  to  his 
disciples  about  true  happiness.  We  know  that  not  only  the 
great  body  of  the  people,  but  even  the  learned  themselves, 
hold  this  error,  that  he  is  the  happy  man  who  is  free  from 
annoyance,  attains  all  his  wishes,  and  leads  a  joyful  and  easy 
life.  At  least  it  is  the  general  opinion,  that  happiness  ought 
to  be  estimated  from  the  present  state.^  Christ,  therefore, 
in  order  to  accustom  his  own  people  to  bear  the  cross,  ex- 
poses this  mistaken  opinion,  that  those  are  happy  who  lead 
an  easy  and  prosperous  life  according  to  the  flesh.  For  it  is 
impossible  that  men  should  mildly  bend  the  neck  to  bear 

'  "  Par  I'estat  de  la  vie  presente  ;" — "  by  the  state  of  the  present  life." 


260  COMMENTARY  ON  A 

calamities  and  reproaches,  so  long  as  they  think  that  patience 
is  at  variance  with  a  happy  life.  The  only  consolation 
which  mitigates  and  even  sweetens  the  bitterness  of  the 
cross  and  of  all  afflictions,  is  the  conviction,  that  we  are 
happy  in  the  midst  of  miseries :  for  our  patience  is  Messed 
by  the  Lord,  and  will  soon  be  followed  by  a  happy  result. 

This  doctrine,  I  do  acknowledge,  is  widely  removed  from 
the  common  opinion :  but  the  disciples  of  Christ  must  learn 
the  philosophy  of  placing  their  happiness  beyond  the  world, 
and  above  the  affections  of  the  flesh.  Though  carnal  reason 
will  never  admit  what  is  here  taught  by  Christ,  yet  he  does 
not  bring  forward  any  thing  imaginary, — as  the  Stoics^  were 
wont,  in  ancient  times,  to  amuse  themselves  with  their  para- 
doxes,— but  demonstrates  from  the  fact,  that  those  persons 
are  truly  happy,  whose  condition  is  supposed  to  be  miserable. 
Let  us,  therefore,  remember,  that  the  leading  object  of  the 
discourse  is  to  show,  that  those  are  not  unhappy  who  are 
oppressed  by  the  reproaches  of  the  wicked,  and  subject  to 
various  calamities.  And  not  only  does  Christ  prove  that 
they  are  in  the  wrong,  who  measure  the  happiness  of  man 
by  the  present  state,  because  the  distresses  of  the  godly  wiU 
soon  be  changed  for  the  better ;  but  he  also  exhorts  his 
own  people  to  patience,  by  holding  out  the  hope  of  a  reward. 

3.  Happy  are  the  poor  in  spirit.  Luke  VI.  20.  Happy 
(are  ye)  poor,  Luke  gives  nothing  more  than  a  simple 
metaphor  :  but  as  the  poverty  of  many  is  accursed  and  un- 
happy, Matthew  expresses  more  clearly  the  intention  of 
Christ.  Many  are  pressed  down  by  distresses,  and  yet  con- 
tinue to  swell  inwardly  with  pride  and  cruelty.  But  Christ 
pronounces  those  to  be  happy  who,  chastened  and  subdued 
by  afflictions,  submit  themselves  wholly  to  God,  and,  with 
inward  humility,  betake  themselves  to  him  for  protection. 

*  Stoics  were  an  ancient  sect  of  philosophers,  and  received  their  name 
from  the  Stoa^  (arox,)  or  portico,  in  which  Zeno,  their  master,  delivered 
his  instructions.  The  paradoxes  referred  to  by  Calvin  are  such  as  the 
following :  that  the  distinction  between  pleasure  and  pain  is  imaginary ; 
that  happiness  does  not  at  all  depend  on  outward  circumstances ;  and 
that  whoever  chooses  to  acquire  an  absolute  command  over  his  passions 
may  make  himself  perfectly  happy  in  the  present  life. — Ed. 


HARMONY  OF  THE  EVAKGELISTS.  261 

Others  explain  the  poor  in  spirit  to  be  those  who  claim  no- 
thing for  themselves,  and  are  even  so  completely  emptied  of 
confidence  in  the  flesh,  that  they  acknowledge  their  poverty. 
But  as  the  w^ords  of  Luke  and  those  of  Matthew  must  have 
the  same  meaning,  there  can  be  no  doubt  that  the  appellation 
poor  is  here  given  to  those  who  are  pressed  and  afflicted  by 
adversity.  The  only  diiFerence  is,  that  Matthew,  by  add- 
ing an  epithet,  confines  the  happiness  to  those  only  who,  un- 
der the  discipline  of  the  cross,  have  learned  to  be  humble. 

For  theirs  is  the  kingdom  of  heaven.  We  see  that  Christ 
does  not  swell  the  minds  of  his  own  people  by  any  unfounded 
belief,  or  harden  them  by  unfeeling  obstinacy,  as  the  Stoics 
do,  but  leads  them  to  entertain  the  hope  of  eternal  life,  and 
animates  them  to  patience  by  assuring  them,  that  in  this  way 
they  will  pass  into  the  heavenly  kingdom  of  God.  It  deserves 
our  attention,  that  he  only  who  is  reduced  to  nothing  in 
himself,  and  relies  on  the  mercy  of  God,  is  poor  in  spirit :  for 
they  who  are  broken  or  overwhelmed  by  despair  murmur 
against  God,  and  this  proves  them  to  be  of  a  proud  and 
haughty  spirit. 

4.  Happy  are  they  that  mourn.  This  statement  is  closely 
connected  with  the  preceding  one,  and  is  a  sort  of  appendage 
or  confirmation  of  it.  The  ordinary  belief  is,  that  calamities 
render  a  man  unhappy.  This  arises  from  the  consideration, 
that  they  constantly  bring  along  with  them  mourning  and 
grief.  Now,  nothing  is  supposed  to  be  more  inconsistent 
with  happiness  than  mourning.  But  Christ  does  not  merely 
affirm  that  mourners  are  not  unhappy.  He  shows,  that 
their  very  mourning  contributes  to  a  happy  life,  by  preparing 
them  to  receive  eternal  joy,  and  by  furnishing  them  with 
excitements  to  seek  true  comfort  in  God  alone.  Accord- 
ingly, Paul  says,  "  We  glory  in  tribulations  also  :  knowing 
that  tribulation  produces  patience,  and  patience  experience, 
and  experience  hope  :  and  hope  maketh  not  ashamed," 
(Kom.  V.  3-5.) 

5.  Happy  are  the  meek.  By  the  meek  he  means  persons  of 
mild  and  gentle  dispositions,  who  are  not  easily  provoked  by 


262  COMMENTARY  ON  A 

injuries,  who  are  not  ready  to  take  offence,  but  are  prepared 
to  endure  anything  rather  than  do  the  like  actions  to  wicked 
men.  When  Christ  promises  to  such  persons  the  inheritance 
of  the  earthy  we  might  think  it  exceedingly  foolish.  Those 
who  warmly  repel  any  attacks,  and  whose  hand  is  ever 
ready  to  revenge  injuries,  are  rather  the  persons  who  claim 
for  themselves  the  dominion  of  the  earth.  And  experience 
certainly  shows  that,  the  more  mildly  their  wickedness  is 
endured,  the  more  bold  and  insolent  does  it  become.  Hence 
arises  the  diabolical  proverb,  that  "  We  must  howl  with  the 
wolves,  because  the  wolves  will  immediately  devour  every 
one  who  makes  himself  a  sheep."  But  Christ  places  his  own 
protection,  and  that  of  the  Father,  in  contrast  with  the  fury 
and  violence  of  wicked  men,  and  declares,  on  good  grounds, 
that  the  meek  will  be  the  lords  and  heirs  of  the  earth.  The 
children  of  this  world  never  think  themselves  safe,  but  when 
they  fiercely  revenge  the  injuries  that  are  done  them,  and 
defend  their  life  by  the  "  weapons  of  war,"  (Ezek.  xxxii.  27.) 
But  as  we  must  believe,  that  Christ  alone  is  the  guardian  of 
our  life,  all  that  remains  for  us  is  to  "  hide  ourselves  under 
the  shadow  of  his  wings,"  (Ps.  xvii.  8.)  We  must  be  sheep, 
if  we  wish  to  be  reckoned  a  part  of  his  flock. 

It  will  perhaps  be  objected,  that  what  has  been  now  said 
is  contradicted  by  experience.  I  would  first  suggest  that  it 
be  considered,  how  greatly  ferocious^  people  are  disturbed  by 
their  own  restlessness.  While  they  lead  so  stormy  a  life, 
though  they  were  a  hundred  times  lords  of  the  earth,  while 
they  possess  all,  they  certainly  possess  nothing.  For  the 
children  of  God,  on  the  other  hand,  I  answer,  that  though 
they  may  not  plant  their  foot  on  what  is  their  own,  they 
enjoy  a  quiet  residence  on  the  earth.  And  this  is  no  ima- 
ginary possession  f  for  they  know,  that  the  earth,  which  they 
inhabit,  has  been  granted  to  them  by  God.  Besides,  the 
hand  of  God  is  interposed  to  protect  them  against  the  vio- 
lence and  fury  of  wicked  men.  Though  exposed  to  every 
species  of  attack,  subject  to  the  malice  of  wicked  men,  sur- 


Les  gens  fiers  et  farouches  ;" — "  proud  and  ferocious  people." 
"  Ce  n'est  pas  une  possession  imaginaire,  et  en  Tair." — "  It  is  not  an 
imaginary  possession,  and  in  the  air." 


1  (( 

2 


HARMONY  OF  THE  EVANGELISTS.  263 

rounded  by  all  kinds  of  danger,  they  are  safe  under  the 
divine  protection.  They  have  already  a  foretaste,  at  least, 
of  this  grace  of  God ;  and  that  is  enough  for  them,  till  they 
enter,  at  the  last  day,  into  the  possession  of  the  inheritance^ 
of  the  world. 

6.  Happy  are  they  who  hunger.  To  hunger  and  thirst  is 
here,  I  think,  used  as  a  figurative  expression,^  and  means  to 
suffer  poverty,  to  want  the  necessaries  of  life,  and  even  to 
be  defrauded  of  one's  right.  Matthew  says,  who  thirst  after 
righteousness,  and  thus  makes  one  class  stand  for  all  the  rest. 
He  represents  more  strongly  the  unworthy  treatment  which 
they  have  received,  when  he  says  that,  though  they  are 
anxious,  though  they  groan,  they  desire  nothing  but  what  is 
proper.  "  Happy  are  they  who,  though  their  wishes  are  so 
moderate,  that  they  desire  nothing  to  be  granted  to  them 
but  what  is  reasonable,  are  yet  in  a  languishing  condition, 
like  persons  who  are  famishing  with  hunger."  Though  their 
distressing  anxiety  exposes  them  to  the  ridicule  of  others, 
yet  it  is  a  certain  preparation  for  happiness :  for  at  length 
they  shall  be  satisfied,  God  will  one  day  listen  to  their 
groans,  and  satisfy  their  just  desires ;  for  to  Him,  as  we 
learn  from  the  song  of  the  Virgin,  it  belongs  to  fill  the  hungry 
loith  good  things,  (Luke  i.  53.) 

7.  Happy  are  the  merciful.  This  paradox,  too,  contradicts 
the  judgment  of  men.^  The  world  reckons  those  men  to  be 
happy,  who  give  themselves  no  concern  about  the  distresses 
of  others,  but  consult  their  own  ease.  Christ  says  that  those 
are  happy,  who  are  not  only  prepared  to  endure  their  own 
afflictions,  but  to  take  a  share  in  the  afflictions  of  others, — 
who  assist  the  wretched, — who  willingly  take  part  with  those 
who  are  in  distress, — who  clothe  themselves,  as  it  were,  with 

1  "  De  la  seigneurie  de  tout  le  monde  ;" — "  of  the  lordships  of  all  the 
world." 

2  "  Par  une  figure  qu'on  appelle  Synecdoche;''^ — "  by  a  figure  which  is 
called  Synecdoche^''''  in  which  a  part  is  put  for  the  whole. 

^  "  Ceci  aussi  est  un  paradoxe,  c'est  k  dire,  une  sentence  contraire  au 
jugement  commun  des  hommes." — "  This  also  is  a  paradox,  that  is  to  say, 
a  sentiment  contrary  to  the  general  opinion  of  men." 


264  COMMENT AKY  ON  A 

the  same  affections,  that  they  may  be  more  readily  disposed 
to  render  them  assistance.  He  adds,  for  they  shall  obtain 
mercy, — not  only  with  God,  but  also  among  men,  whose 
minds  God  will  dispose  to  the  exercise  of  humanity.^  Though 
the  whole  world  may  sometimes  be  ungrateful,  and  may 
return  the  very  worst  reward  to  those  who  have  done  acts  of 
kindness  to  them,  it  ought  to  be  reckoned  enough,  that  grace 
is  laid  up  with  God  for  the  merciful  and  humane,  so  that 
they,  in  their  turn,  will  find  him  to  be  gracious  and  merciful^ 
(Ps.  ciii.  8 ;  cxlv.  8.) 

8.  Happy  are  they  who  are  of  a  pure  heart.  We  might  be 
apt  to  think,  that  what  is  here  stated  by  Christ  is  in  accord- 
ance with  the  judgment  of  all.  Purity  of  heart  is  universally 
acknowledged  to  be  the  mother  of  all  virtues.  And  yet 
there  is  hardly  one  person  in  a  hundred,  who  does  not  put 
craftiness  in  the  place  of  the  greatest  virtue.  Hence  those 
persons  are  commonly  accounted  happy,  whose  ingenuity  is 
exercised  in  the  successful  practice  of  deceit,  who  gain  dex- 
terous advantages,  by  indirect  means,  over  those  with  whom 
they  have  intercourse.  Christ  does  not  at  all  agree  with 
carnal  reason,  when  he  pronounces  those  to  be  happy,  who 
take  no  delight  in  cunning,  but  converse  sincerely  with  men, 
and  express  nothing,  by  word  or  look,  which  they  do  not 
feel  in  their  heart.  Simple  people  are  ridiculed  for  want  of 
caution,  and  for  not  looking  sharply  enough  to  themselves. 
But  Christ  directs  them  to  higher  views,  and  bids  them  con- 
sider that,  if  they  have  not  sagacity  to  deceive  in  this  world, 
they  will  enjoy  the  sight  of  God  in  heaven. 

9.  Happy  are  the  peace-makers.  By  joe«ce-maAer5  he  means 
those  who  not  only  seek  peace  and  avoid  quarrels,  as  far  as 
lies  in  their  power,  but  who  also  labour  to  settle  differences 
among  others,  who  advise  all  men  to  live  at  peace,  and  take 
away  every  occasion  of  hatred  and  strife.  There  are  good 
grounds  for  this  statement.  As  it  is  a  laborious  and  irksome 
employment  to  reconcile  those  who  are  at  variance,  persons 


L"  A  douceur  et  compassion  ;" — "  to  mildness  and  compassion." 


HAEMONY  OF  THE  EVANGELISTS.  265 

of  a  mild  disposition,  who  study  to  promote  peace,  are  com- 
pelled to  endure  the  indignity  of  hearing  reproaches,  com- 
plaints, and  remonstrances  on  all  sides.  The  reason  is,  that 
every  one  would  desire  to  have  advocates,  who  would  defend 
his  cause.  That  we  may  not  depend  on  the  favour  of  men, 
Christ  bids  us  look  up  to  the  judgment  of  his  Father,  who  is 
the  God  of  peace,  (Rom.  xv.  33,)  and  who  accounts  us  his 
children,  while  we  cultivate  peace,  though  our  endeavours 
may  not  be  acceptable  to  men :  for  to  he  called  means  TO  be 
ACCOUNTED  the  children  of  God, 

10.  Happy  are  they  icho  suffer  persecution.  The  disciples 
of  Christ  have  very  great  need  of  this  instruction ;  and  the 
more  hard  and  disagreeable  it  is  for  the  flesh  to  admit  it,  the 
more  earnestly  ought  we  to  make  it  the  subject  of  our  medi- 
tation. We  cannot  be  Christ's  soldiers^  on  any  other  con- 
dition, than  to  have  the  greater  part  of  the  world  rising  in 
hostility  against  us,  and  pursuing  us  even  to  death.  The 
state  of  the  matter  is  this.  Satan,  the  prince  of  the  world, 
will  never  cease  to  fill  his  followers  with  rage,  to  carry  on 
hostilities  against  the  members  of  Christ.  It  is,  no  doubt, 
monstrous  and  unnatural,  that  men,  who  study  to  live  a 
righteous  life,  should  be  attacked  and  tormented  in  a  way 
which  they  do  not  deserve.  And  so  Peter  says,  '^  Who  is 
he  that  will  harm  you,  if  ye  be  followers  of  that  which  is 
good?"  (1  Peter  iii.  13.)  Yet,  in  consequence  of  the  un- 
bridled wickedness  of  the  world,  it  too  frequently  happens, 
that  good  men,  through  a  zeal  of  righteousness,  arouse  against 
them  the  resentments  of  the  ungodly.  Above  all,  it  is,  as  we 
may  say,  the  ordinary  lot  of  Christians  to  be  hated  by  the 
majority  of  men  :  for  the  flesh  cannot  endure  the  doctrine  of 
the  Gospel ;  none  can  endure  to  have  their  vices  reproved. 

Who  suffer  on  account  of  righteousness.  This  is  descriptive 
of  those  who  inflame  the  hatred,  and  provoke  the  rage,  of 
wicked   men   against    them,   because,   through    an    earnest 

^  "  Nous  ne  pouvons  pas  batailler  sons  I'enseigne  de  Jesus  Christ  k 
autre  condition." — "  We  cannot  fight  under  the  banner  of  Jesus  Christ  on 
any  other  condition." 


266  COMMENTARY  ON  A 

desire  to  do  what  is  good  and  right,  they  oppose  bad  causes 
and  defend  good  ones,  as  far  as  lies  in  their  power.  Now,  in 
this  respect,  the  truth  of  God  justly  holds  the  first  rank. 
Accordingly,  by  this  mark  Christ  distinguishes  his  own 
martyrs  from  criminals  and  malefactors. 

I  now  return  to  what  I  said  a  little  before,  that  as  "  all 
that  will  live  godly  in  Christ  Jesus "  (Paul  informs  us) 
"  shall  suffer  persecution,"  (2  Tim.  iii.  12,)  this  admonition 
has  a  general  reference  to  all  the  godly.  But  if,  at  any  time, 
the  Lord  spares  our  weakness,  and  does  not  permit  the  un- 
godly to  torment  us  as  they  would  desire,  yet,  during  the 
season  of  repose  and  leisure,  it  is  proper  for  us  to  meditate 
on  this  doctrine,  that  we  may  be  ready,  whenever  it  shall  be 
necessary,  to  enter  the  field,  and  may  not  engage  in  the  con- 
test till  we  have  been  well  prepared.  As  the  condition  of 
the  godly,  during  the  whole  course  of  this  life,  is  very  miser- 
able, Christ  properly  calls  them  to  the  hope  of  the  heavenly 
life.  And  here  lies  the  main  difference  between  Christ's 
paradox  and  the  ravings  of  the  Stoics,  who  ordered  that 
every  man  should  be  satisfied  in  his  own  mind,  and  should 
be  the  author  of  his  own  happiness :  while  Christ  does  not 
suspend  our  happiness  on  a  vain  imagination,  but  rests  it  on 
the  hope  of  a  future  reward. 

11.  When  they  shall  cast  reproaches  on  you,  Luke  VL  22, 
When  men  shall  hate  you^  and  separate  you^  and  load  you  with 
reproaches,  and  cast  out  your  name  as  evil.  By  these  words 
Christ  intended  to  ,comfort  those  who  believe  in  him ;  that 
they  may  not  lose  courage,  even  though  they  see  themselves 
to  be  detestable  in  the  eyes  of  the  world.  For  this  was  no 
light  temptation,  to  be  thrown  out  of  the  Church  as  ungodly 
and  profane.  Christ  knew  that  there  is  no  class  of  men  more 
envenomed  than  hypocrites,  and  foresaw  with  what  furious 
madness  the  enemies  of  the  Gospel  would  attack  his  small 
and  despised  flock.  It  was  therefore  his  will  to  furnish  them 
with  a  sure  defence,  that  they  might  not  give  way,  though 
an  immense  mass  of  reproaches  were  ready  to  overwhelm 
them.     And  hence  it  appears,  how  little  reason  there  is  to 


HARMONY  OF  THE  EVANGELISTS.  267 

dread  the  excommunication  of  the  Pope,  when  those  tyrants 
banish  us  from  their  synagogues,  because  we  are  unwilling 
to  renounce  Christ. 

12.  Rejoice  ye,  and  leap  for  joy.  The  meaning  is,  a  remedy 
is  at  hand,  that  we  may  not  be  overwhelmed  by  unjust  re- 
proaches :  for,  as  soon  as  we  raise  our  minds  to  heaven,  we 
there  behold  vast  grounds  of  joy,  which  dispel  sadness.  The 
idle  reasonings  of  the  Papists,  about  the  w^ord  reward,  which 
is  here  used,  are  easily  refuted :  for  there  is  not  (as  they 
dream)  a  mutual  relation  between  the  reward  and  merit,  but 
the  promise  of  the  reward  is  free.  Besides,  if  we  consider 
the  imperfections  and  faidts  of  any  good  works  that  are  done 
by  the  very  best  of  men,  there  will  be  no  work  which  God 
can  judge  to  be  worthy  of  reward. 

We  must  advert  once  more  to  the  phrases,  on  my  account, 
or,  on  account  of  the  Son  of  Man,  (Luke  vi.  22 ;)  and  lyiny, 
shall  speak  every  evil  word  against  you ;  that  he  who  suffers 
persecution  for  his  own  fault  (1  Pet.  ii.  20)  may  not  forth- 
with boast  that  he  is  a  martyr  of  Christ,  as  the  Donatists, 
in  ancient  times,  were  delighted  with  themselves  on  this 
single  ground,  that  the  magistrates  were  against  them.  And 
in  our  own  day  the  Anabaptists,^   while  they  disturb  the 

1  The  Anabaptists  here  named  must  not  be  confounded  with  the  Bap- 
tists or  Anti-pcedo-laptists  of  the  present  day,  who  are,  indeed,  at  issue 
with  Calvin  as  to  the  subjects  and  mode  of  baptism,  but  who  utterly  dis- 
own the  Anabaptists  of  the  sixteenth  century.  Our  notes  are  restricted 
by  the  plan  of  this  work  to  the  elucidation  of  our  author,  and  to  matters 
of  criticism  and  history.  It  would,  therefore,  be  out  of  place  to  enter  here 
into  the  merits  of  a  doctrinal  controversy,  or  to  vindicate  brethren  from 
the  heavy  charge  which  is  here  implied.  But  we  are  at  liberty  to  say,  that 
against  them  Calvin  brings  no  such  charge.  Nowhere  does  he  represent 
a  departure  from  his  views  on  the  ordinance  of  Baptism  as  a  fundamental 
error,  or  as  necessarily  connected  with  danger  to  society.  He  alludes  to 
sentiments,  which  were  openly  avowed  by  the  Anabaptists^  and  which  he 
viewed  as  striking  at  the  root  of  civil  government.  To  any  one  at  all 
conversant  with  their  history,  the  name  instantly  awakens  the  recollec- 
tions of  Munster^  and  of  the  enormities  which  were  perpetrated  there,  to 
the  disgrace  of  the  Christian  name, — enormities  which  none  are  more 
ready  to  condemn  than  the  esteemed  brethren  to  whom  we  have  referred. 
If  we  seem  to  discover  excessive  solicitude  to  remove  the  appearance  of 
calumny,  our  apology  must  be  found  in  our  deep  veneration  for  the 
author,  and  in  our  conviction  that  he  was  not  less  distinguished  by  a 
CathoHc  spirit  than  by  the  other  great  excellencies  of  }us  character. 


268  COMMENTARY  ON  A 

Church  by  their  ravings,  and  slander  the  Gospel,  boast  that 
they  are  carrying  the  banners  of  Christ,  when  they  are  justly 
condemned.  But  Christ  pronounces  those  only  to  be  happy 
who  are  employed  in  defending  a  righteous  cause. 

For  so  did  they  ^persecute.  This  was  expressly  added,  that 
the  apostles  might  not  expect  to  triumph  without  exertion 
and  without  a  contest,  and  might  not  fail,  when  they  encoun- 
tered persecutions.  The  restoration  of  all  things,  under  the 
reign  of  Christ,  being  everywhere  promised  in  Scripture,  there 
was  danger,  lest  they  might  not  think  of  warfare,  but  indulge 
in  vain  and  proud  confidence.  It  is  evident  from  other 
passages,  that  they  foolishly  imagined  the  kingdom  of  Christ 
to  be  filled  with  wealth  and  luxuries.^  Christ  had  good 
reason  for  warning  them,  that,  as  soon  as  they  succeeded 
to  the  place  of  the  prophets,  they  must  sustain  the  same  con- 
tests in  which  the  prophets  were  formerly  engaged.  The 
prophets  who  were  before  you.  This  means  not  only,  that  the 
prophets  were  before  them  with  respect  to  the  order  of  time, 
but  that  they  were  of  the  same  class  with  themselves,  and 
ought  therefore  to  be  followed  as  their  example.  The 
notion  commonly  entertained,  of  making  out  nine  distinct 
beatitudes,  is  too  frivolous  to  need  a  long  refutation. 

Luke  YI.  24.  Woe  to  you  that  are  rich.  As  Luke  has 
related  not  more  than  four  kinds  of  blessings,  so  he  now  con- 
trasts with  them  four  curses,  so  that  the  clauses  mutually 
correspond.  This  contrast  not  only  tends  to  strike  terror 
into  the  ungodly,  but  to  arouse  believers,  that  they  may  not 
be  lulled  to  sleep  by  the  vain  and  deceitful  allurements  of 
the  world.  We  know  how  prone  men  are  to  be  intoxicated 
by  prosperity,  or  ensnared  by  flattery ;  and  on  this  account 
the  children  of  God  often  envy  the  reprobate,  when  they  see 
everything  go  on  prosperously  and  smoothly  with  them. 

He  pronounces  a  curse  on  the  rich, — not  on  all  the  rich,  but 
on  those  who  receive  their  consolation  in  the  world ;  that  is, 

Never  was  there  a  human  breast,  in  which  there  dwelt  a  stronger  affec- 
tion for  all  them  that  love  our  Lord  Jesus  Christ  in  sincerity  .—Ed. 
^  "  Plein  de  richesses,  magnificences,  et  dehces  terriennes  ;" — "  full  of 
riches,  magnificence,  and  earthly  luxuries." 


HARMONY  OF  THE  EVANGELISTS.  269 

who  are  so  completely  occupied  with  their  worldly  posses- 
sions, that  they  forget  the  life  to  come.  The  meaning  is  : 
riches  are  so  far  from  making  a  man  happy,  that  they  often 
become  the  means  of  his  destruction.  In  any  other  point  of 
view,  the  rich  are  not  excluded  from  the  kingdom  of  heaven, 
provided  they  do  not  become  snares  for  themselves,  or  fix 
their  hope  on  the  earth,  so  as  to  shut  against  them  the  king- 
dom of  heaven.  This  is  finely  illustrated  by  Augustine, 
who,  in  order  to  show  that  riches  are  not  in  themselves  a 
hinderance  to  the  children  of  God,  reminds  his  readers  that 
poor  Lazarus  was  received  into  the  bosom  of  rich  Abraham. 

25.  Woe  to  you  wlio  are  filled.  Woe  to  you  who  laugh  novj. 
In  the  same  sense,  he  pronounces  a  curse  on  those  who  are 
satiated  smdi  full:  because  they  are  lifted  up  by  confidence  in 
the  blessings  of  the  present  life,  and  reject  those  blessings 
which  are  of  a  heavenly  nature.  A  similar  view  must  be 
taken  of  w^hat  he  says  about  laughter:  for  by  those  who 
laugh  he  means  those  who  have  given  themselves  up  to  Epi- 
curean mirth,  who  are  plunged  in  carnal  pleasures,  and  spurn 
every  kind  of  trouble  which  would  be  found  necessary  for 
maintaining  the  glory  of  God. 

26.  Woe  to  you  when  all  men  shall  applaud  you.  The  last 
woe  is  intended  to  correct  ambition :  for  nothing  is  more 
common  than  to  seek  the  applauses  of  men,  or,  at  least,  to 
be  carried  away  by  them ;  and,  in  order  to  guard  his  disciples 
against  such  a  course,  he  points  out  to  them  that  the  favour 
of  men  w^ould  prove  to  be  their  ruin.  This  warning  refers 
peculiarly  to  teachers,  who  have  no  plague  more  to  be  dreaded 
than  ambition :  because  it  is  impossible  for  them  not  to  cor- 
rupt the  pure  doctrine  of  God,  when  they  "  seek  to  please 
men,"  (Gal.  i.  10.)  By  the  phrase,  all  men,  Christ  must  be 
understood  to  refer  to  the  children  of  the  world,  whose 
applauses  are  wholly  bestowed  on  deceivers  and  false  pro- 
phets :  for  faithful  and  conscientious  ministers  of  sound  doc- 
trine enjoy  the  applause  and  favour  of  good  men.  It  is  only 
the  wicked  favour  of  the  flesh  that  is  here  condemned :  for, 


270 


COMMENTARY  ON  A 


as  Paul  informs  us,  (Gal.  i.  10,)  no  man  who  "  seeks  to 
please  men"  can  be  "  the  servant  of  Christ." 


Matthew. 

V.  13.  Ye  are  the  salt 
of  the  earth  :  but  if  salt 
shall  become  tasteless,^ 
with  what  shall  it  be 
salted  ?  2  It  is  good  for 
nothing  farther,  than  to 
be  thrown  out  and  trod- 
den down  by  men.  14. 
Ye  are  the  light  of  the 
world :  a  city  placed  on 
a  mountain  cannot  be 
hid.  15.  Neither  do 
men  Hght  a  candle,  and 
put  it  upon  a  bushel, 
but  upon  a  candlestick, 
and  it  gives  light  to  all 
who  are  in  the  house. 
16.  Let  your  light 
shine  before  men,  so 
that  they  may  see  your 
good  works,  and  may 
glorify  your  Father 
who  is  in  heaven. 


Mark. 

IX.  49.  For  every 
(man)  shall  be  salt- 
ed with  fire,  and 
every  sacrifice  shall 
be  salted  with  salt. 
50.  Salt  is  a  good 
thing  :  but  if  salt 
shall  become  taste- 
less, with  what  shall 
it  be  seasoned  ? 
Have  salt  in  your- 
selves, and  cultivate 
peace  with  one  an- 
other. 

IV.  21.  And  he 
said  to  them,  Is  a 
candle  lighted,  that 
it  may  be  put  un- 
der a  bushel,  or  un- 
der a  bed?  Is  it  not 
that  it  may  be  put 
on  a  candlestick  ? 


Luke. 

XIV.  34.  Salt  is  good: 
but  if  salt  shall  have  become 
tasteless,  with  what  shall  it 
be  seasoned  ?  35.  It  is  not 
useful  either  for  the  land^ 
or  for  the  dunghill  :  they 
throw  it  out.  He  who  hath 
ears  to  hear,  let  him  hear. 

VIII.  16.  And  no  man, 
when  he  hath  hghted  a 
candle,  covereth  it  with  a 
vessel,  or  putteth  it  under  a 
bed,  but  putteth  it  on  a 
candlestick,  that  those  who 
enter  may  see  the  light. 

XI.  33.  :N'o  man  lighteth 
a  candle,  and  putteth  it  in  a 
hidden  place,  nor  under  a 
bushel,  but  on  a  candlestick, 
that  those  who  enter  may 
see  the  light. 


Matthew  V.  13.  Ye  are  the  salt  of  the  earth.  What  belongs 
to  doctrine  is  applied  to  the  persons  to  whom  the  admini- 
stration of  it  has  been  committed.  When  Christ  caUs  the 
apostles  the  salt  of  the  earth,  he  means,  that  it  is  their  office  to 
salt  the  earth :  because  men  have  nothing  in  them  but  what 
is  tasteless,  till  they  have  been  seasoned  with  the  salt  of 
heavenly  doctrine.  After  having  reminded  them  to  what 
they  are  called,  he  pronounces  against  them  a  heavy  and 
dreadful  judgment,  if  they  do  not  fulfil  their  duty.  The 
doctrine,  which  has  been  entrusted  to  them,  is  shown  to  be 
so  closely  connected  with  a  good  conscience  and  a  devout 
and  upright  life,  that  the  corruption,  which  might  be  tole- 


*  "  Om,  s* events ;" — "  or,  is  spoiled.''* 

2  "  Om,  luy  rendra-on  sasaveurV — '■^  or^  shall  its  taste  be  restored  to 
itr  (Lev.  ii.  13.) 

3  "  n  n'est  propre  ne  (pour  mettre)  en  la  terre,  ni  au  fumier." — "  It  is 
not  fit  either  (to  put)  on  the  land,  nor  on  the  dunghill." 


HARMONY  OF  THE  EVANGELISTS.  271 

rated  in  others,  would  in  them  be  detestable  and  monstrous. 
'*  If  other  men  are  tasteless  in  the  sight  of  God,  to  you  shall 
be  given  the  salt  which  imparts  a  relish  to  them  :  but  if  you 
have  lost  your  taste,  where  shall  you  obtain  the  remedy 
which  you  ought  to  supply  to  others  ?" 

Our  Lord  skilfully  pursues  his  metaphor,  by  saying,  that 
other  things  when  they  lose  their  original  qualities,  are  still 
useful  after  they  have  become  corrupted :  but  that  salt  be- 
comes even  hurtful,  and  communicates  barrenness  even  to 
dunghills}  The  amount  of  his  statement  is,  that  it  is  an 
incurable  disease,  when  the  ministers  and  teachers  of  the 
word  corrupt  and  render  themselves  tasteless  :  for  they  ought 
to  season  the  rest  of  the  world  with  their  salt.  This  warn- 
ing is  useful,  not  only  to  ministers,  but  to  the  whole  flock  of 
Christ.  Since  it  is  the  will  of  God  that  the  earth  shall  he 
salted  by  his  own  word,  it  follows,  that  whatever  is  destitute 
of  this  salt  is,  in  his  estimation,  tasteless,  how  much  soever 
it  may  be  relished  by  men.  There  is  nothing  better,  there- 
fore, than  to  receive  the  seasoning,  by  which  alone  our  taste- 
lessness  is  corrected.  But,  at  the  same  time,  let  those  whose 
business  is  to  salt  it  beware  lest  they  encourage  the  world 
in  their  own  foUy,^  and  still  more,  that  they  do  not  infect  it 
with  a  depraved  and  vicious  taste. 

The  wickedness  of  the  Papists  is  therefore  intolerable  :^ 
as  if  it  had  been  the  design  of  Christ,  to  allow  the  apostles 
unbounded  liberty,  and  to  make  them  tyrants  of  souls,  in- 
stead of  reminding  them  of  their  duty,  that  they  might  not 
swerve  from  the  right  path.  Christ  declares  what  sort  of 
men  he  wishes  the  teachers  of  his  Church  to  be.     Those 

^  "  Que  le  sel  estant  empire,  ne  fait  mesmes  que  gaster  tout,  a  quoi 
qu'on  le  mette,  tellement  qu'il  corrompt  mesmes  les  fumiers,  et  consume 
toute  la  grasse  d'iceux." — "  That  salt,  when  it  is  decayed,  does  only  spoil 
everything  that  it  touches :  so  that  it  corrupts  even  dunghills,  and  con- 
sumes all  their  fatness." 

2  "  De  ne  nourrir  le  monde  en  sa  folie  et  fadesse;" — "  not  to  nourish 
the  world  in  their  folly  and  tastelessness." 

3  "  Et  pourtant  la  malice  des  Papistes  n'est  aucunement  k  supporter, 
quand  ils  n'ont  point  de  honte  de  couvrir  de  ces  titres  leurs  Prelats  mas- 
quez,  afin  que  nul  ne  presume  de  rien  reprendre  en  leurs  personnes." — 
"  And  then  the  maHce  of  the  Papists  is  not  at  all  to  be  endured,  since 
they  are  not  ashamed  to  cover  with  these  titles  their  masked  Prelates, 
that  no  one  may  presume  to  reprove  any  thing  in  their  persons." 


272  COMMENTARY  ON  A 

who,  without  any  proper  grounds,  give  themselves  out  to  be 
apostles,^  hide  by  this  covering  all  the  abominations  which 
they  are  pleased  to  introduce ;  because  Christ  pronounced 
Peter,  and  his  companions,  to  be  the  salt  of  the  earth.  They 
do  not,  at  the  same  time,  consider  the  sharp  and  severe  re- 
proof which  is  added,  that,  if  they  become  tasteless,  they  are 
the  worst  of  all.  This  sentence  is  mentioned  by  Luke  in 
an  abrupt  manner :  but  is  introduced  there  for  the  same 
purpose  as  in  this  passage,  so  that  it  does  not  require  a 
separate  exposition. 

Mark  IX.  49.  Every  man  shall  be  salted  with  fire,  I  have 
connected  these  words  of  Mark  with  the  passage  in  Matthew 
which  we  have  just  considered  :  not  that  I  look  upon  them  to 
have  altogether  the  same  meaning,  or  to  have  been  spoken 
at  the  same  place  and  time,  but  rather  to  enable  the  reader 
to  understand  better,  by  means  of  comparison,  the  different 
applications  of  the  same  sentence.  According  to  Mark's 
narrative,  our  Lord,  having  spoken  of  eternal^r^,  (Mark  ix. 
48,)  exhorts  his  own  people,  on  the  contrary,  to  offer  them- 
selves now  to  God  to  be  seasoned  with  fire  and  salt,  that 
they  may  be  devoted  sacrifices,^  and  that  they  may  not 
draw  upon  themselves,  by  their  sins,  that  fire  which  is 
never  extinguished.  To  be  salted  with  fire  is  an  incorrect 
phrase ;  but  as  salt  and  fire  possess  the  same  quality 
of  purifying  and  refining,  Christ  applied  the  same  term 
to  both.  Such  was  the  occasion  on  which  this  sentiment 
was  uttered.  It  was,  that  believers  may  not  refuse  to 
be  purified  by  fire  and  salt;  since,  without  this  seasoning, 
they  cannot  be  holy  to  God.  He  alludes  to  an  enactment 
of  the  Law  :  "  Every  oblation  of  thy  meat-offering  shalt  thou 
season  with  salt,  neither  shalt  thou  suffer  the  salt  of  the 
covenant  of  thy  God  to  be  lacking  from  thy  meat-offering  : 
with  all  thine  offerings  thou  shalt  offer  salt,"  (Lev.  ii.  13.) 
But  now  he  shows,  that  believers  are  salted  by  the  word  of 
the  Gospel,  that  they  may  be  sanctified. 

^  "  Des  gens  qui  se  vantent  k  fausses  enseignes  de  tenir  le  place  des 
apostres." — "  People  who  boast,  under  false  colours,  of  holding  the  place 
of  apostles." 

2  "  Sacrifices  ou  ofirandes  sacrees  ;" — "  sacrifices  or  sacred  offerings." 


HARMONY  OF  THE  EVANGELISTS.  273 

He  next  adds,  salt  is  good.  This  extends  generally  to  all, 
whom  God  has  once  been  pleased  to  season  with  his  own 
word.  He  exhorts  them  to  retain  always  their  savour.  To 
give  the  name  of  salt  to  what  is  salted  is  rather  a  harsh 
metaphor,  but  it  creates  no  doubt  as  to  the  meaning.  When 
men  have  lost,  by  their  carelessness,  that  savour  which 
they  obtained  by  the  grace  of  God,  there  is  no  farther 
remedy.  Those  who  lose  their  faith,  by  which  they  were 
consecrated  to  God,  and  become  without  savour,  are  in  a 
desperate  condition :  for  the  good  savour  cannot  be  acquired 
by  any  other  seasoning.  Besides,  those  who  have  become 
corrupted,  by  making  void  the  grace  of  God,  are  worse  than 
unbelievers,  as  salt  spoils  the  land  and  the  dunghill. 


Mark  IX.  50.  Have  salt  in  yourselves.  This  word  may 
be  taken  in  a  different  sense  from  what  it  had  in  the  former 
verse,  as  meaning  that  seasoning  of  good  odour,  which  is 
obtained  by  faith,  or  rather  the  wisdom  of  the  Spirit.  When 
Paul  enjoins,  "  Let  your  speech  be  always  with  grace, 
seasoned  with  salt,'^  (Col.  iv.  6,)  he  means,  that  we  ought  to 
be  holy,  and  purified  from  all  profane  follies  and  corruptions, 
and  filled  with  spiritual  grace,  which  edifies  all  who  hear  it, 
and  diffuses  over  them  its  sweet  odour.  If  this  exposition  is 
adopted,  it  may  be  necessary  to  understand  the  latter  clause 
as  referring  to  the  mutual  peace,  which  is  promoted  by  that 
salt.  Yet,  as  it  is  more  probable,  that  this  last  sentence 
depends  on  the  former  discourse,  I  think  that  Christ  is  ex- 
horting his  own  people  to  maintain  the  vigour  of  faith,  which 
may  serve  also  to  purify  others.  "  You  must  do  your  en- 
deavour, not  only  to  be  salted  within,  but  likewise  to  salt 
others."  But  as  salt  bites  by  its  sharpness,  he  immediately 
admonishes  them  to  regulate  the  seasoning  in  such  a  manner, 
that  peace  may  be  preserved  entire  icith  one  another, 

Matthew  V.  14.  Ve  are  the  light  of  the  world.  We  are 
all  the  children  of  light,  after  having  been  enlightened  by 
faith,  and  are  commanded  to  carry  in  our  hands  *^  burning 
lamps,"  (that  we  may  not  wander  in  darkness,)  and  even  to 
point  out  to  others  the  way  of  life,  (Luke  xii.  35.)    But,  as 

VOL.  L  S 


274  COMMENTARY  ON  A 

the  preaching  of  the  Gospel  wa&  committed  to  the  apostles 
above  others,  and  is  now  committed  to  the  pastors  of  the 
Church,  this  designation  is  given  to  them,  in  a  peculiar  man- 
ner, by  Christ.  "  They  are  placed  in  this  rank  on  the  condi- 
tion, that  they  shall  shine,  as  from  an  elevated  situation,  on 
all  others." 

He  subjoins  two  comparisons.  A  city  placed  on  a  moun- 
tain cannot  he  concealed ;  and  a  candle,  when  it  has  been 
lighted,  is  not  usually  concealed,  (verse  15.)  This  means, 
that  they  ought  to  live  in  such  a  manner,  as  if  the  eyes 
of  all  were  upon  them.^  And  certainly,  the  more  emi- 
nent a  person  is,  the  more  injury  he  does  by  a  bad  ex- 
ample, if  he  acts  improperly.  Christ,  therefore,  informs  the 
apostles,  that  they  must  be  more  careful  to  live  a  devout 
and  holy  life,  than  unknown  persons  of  the  common  rank, 
because  the  eyes  of  all  are  directed  to  them,  as  to  lighted 
candles ;  and  that  they  must  not  be  endured,  if  their  devo- 
tion, and  uprightness  of  conduct,  do  not  correspond  to  the 
doctrine  of  which  they  are  ministers.  Mark  and  Luke  ap- 
pear to  apply  the  comparison  in  a  different  manner :  for 
there  Christ  gives  a  general  admonition,  that  they  ought  to 
take  particular  care,  lest  any  one,  trusting  to  the  darkness, 
indulge  freely  in  sin,  because  what  is  hidden  for  a  time  will 
afterwards  be  revealed.  But  perhaps  the  discourses  related 
by  both  of  them  are  detached  from  the  immediate  context. 

16.  Let  your  light  shine  before  men.  After  having  taught 
the  apostles  that,  in  consequence  of  the  rank  in  which  they 
are  placed,  both  their  vices  and  their  virtues  are  better  known 
for  a  good  or  bad  example,  he  now  enjoins  them  so  to  regulate 
their  life,  as  to  excite  all  to  glorify  God.  That  they  may 
see  your  good  works :  for,  as  Paul  tells  us,  believers  must 
"  provide  for  honest  things,  not  only  in  the  sight  of  God, 
but  also  in  the  sight  of  men,"  (2  Cor.  viii.  21.)  The  com- 
mand, which  he  gives  shortly  afterwards,  to  seek  conceal- 
ment and  a  retired  situation  for  their  good  works,  (Matth. 
vi.  4,)  is  intended  only  to  forbid  ostentation.     In  the  pre- 

^  "  Comme  si  tout  le  monde  les  regardoit ;" — "  as  if  every  body  were 
looking  at  them." 


HAEMONY  OF  THE  EVANGELISTS.  .  275 

sent  instance,  he  has  quite  a  different  object  in  view,  to 
recommend  to  them  the  glory  of  God  alone.  Now,  if  the 
glory  of  good  works  cannot  be  properly  ascribed  to  God, 
unless  they  are  traced  to  him,  and  unless  he  is  acknowledged 
to  be  their  only  Author,  it  is  evident,  that  we  cannot,  with- 
out offering  an  open  and  gross  insult  to  God,  extol  free  will, 
as  if  good  works  proceeded  wholly,  or  in  part,  from  its 
power.  Again,  we  must  observe,  how  graciously  God  deals 
with  us,  when  he  calls  the  good  works  ours^  the  entire  praise 
of  which  would  justly  be  ascribed  to  himself. 

Matthew.  Luke. 

V.  17.  Think  not  that  I  am  come  to  destroy^  the  Law         XYL    17. 

or  the  Prophets  :  I  am  not  come  to  destroy,  but  to  fulfil.  Now     it    is 

18.  Yerily,  I  say  to  you,  Till  heaven  and  earth  pass,  one  iota  easier        for 

or  one  point  ^  shall  not  pass  fi'om  the  Law,  till  all  are  heaven    and 

fulfilled.     19.  AYhoever  then  shall  break  one  of  these  least  earth  to  pass, 

commandments,  and  shall  so  teach  men,  shall  be  called  the  than  for  one 

least  in  the  kingdom  of  heaven  :  but  whoever  shall  have  point  of  the 

done  and  taught  them,  he  shall  be  called  great  in  the  law  to  fail, 
kingdom  of  heaven. 

Matthew  V.  17.  Think  not.  With  regard  to  the  perfec- 
tion of  his  life,  Christ  might  justly  have  maintained  that  he 
came  to  fulfil  the  law:  but  here  he  treats  of  doctrine,  not  of 
life.  As  he  afterwards  exclaimed,  that  "  the  kingdom  of  God 
is  come,"  (Mat.  xii.  28,)  and  raised  the  minds  of  men  with 
unusual  expectation,  and  even  admitted  disciples  by  baptism, 
it  is  probable,  that  the  minds  of  many  were  in  a  state  of  sus- 
pense and  doubt,  and  were  eagerly  inquiring,  what  was  the 
design  of  that  novelty.  Christ,  therefore,  now  declares,  that 
his  doctrine  is  so  far  from  being  at  variance  with  the  law, 
that  it  agrees  perfectly  with  the  law  and  the  prophets^  and  not 
only  so,  but  brings  the  couv^XQiQ  fulfilment  of  them. 

There  appear  to  have  been  chiefly  two  reasons,  which  in- 
duced him  to  declare  this  agreement  between  the  law  and  the 
Gospel.  As  soon  as  any  new  method  of  teaching  makes  its 
appearance,  the  body  of  the  people  immediately  look  upon  it, 
as  if  everything  were  to  be  overturned.  Now  the  preaching 
of  the  Gospel,  as  I  mentioned  a  little  ago,  tended  to  raise  the 

'  "  Pour  abolir  ;"— "  to  abolish." 

2  "  Un  iota  ou  un  seul  poinct ;" — "  one  iota  or  a  single  point." 


276  COMMENTARY  ON  A 

expectation,  that  the  Church  would  assume  a  totally  dif- 
ferent form  from  what  had  previously  belonged  to  it.  They 
thought  that  the  ancient  and  accustomed  government  was  to 
be  abolished.  This  opinion,  in  many  respects,  was  very 
dangerous.  Devout  worshippers  of  God  would  never  have 
embraced  the  Gospel,  if  it  had  been  a  revolt  from  the  laio ; 
while  light  and  turbulent  spirits  would  eagerly  have  seized 
on  an  occasion  offered  to  them  for  entirely  overthrowing  the 
state  of  religion :  for  Ave  know  in  what  insolent  freaks  rash 
people  are  ready  to  indulge  when  there  is  any  thing  new. 

Besides,  Christ  saw  that  the  greater  part  of  the  Jews, 
though  they  professed  to  believe  the  Law,  were  profane  and 
degenerate.  The  condition  of  the  people  was  so  decayed, 
every  thing  was  filled  with  so  many  corruptions,  and  the 
negligence  or  malice  of  the  priests  had  so  completely  extin- 
guished the  pure  light  of  doctrine,  that  there  no  longer  re- 
mained any  reverence  for  the  Law.  But  if  a  new  kind  of 
doctrine  had  been  introduced,  which  would  destroy  the 
authority  of  the  Law  and  the  Prophets,  religion  would  have 
sustained  a  dreadful  injury.  This  appears  to  be  the  first 
reason,  why  Christ  declared  that  he  had  not  come  to  destroy 
the  Law.  Indeed,  the  context  makes  this  abundantly  clear  : 
for  he  immediately  adds,  by  way  of  confirmation,  that  it  is 
impossible  for  even  one  point  of  the  Law  to  fail, — and  pro- 
nounces a  curse  on  those  teachers  who  do  not  faithfully 
labour  to  maintain  its  authority. 

The  second  reason  was,  to  refute  the  wicked  slander 
which,  he  knew,  was  brought  against  him  by  the  ignorant 
and  unlearned.  This  charge,  it  is  evident,  had  been  fastened 
on  his  doctrine  by  the  scribes :  for  he  proceeds  immediately 
to  direct  his  discourse  against  them.  We  must  keep  in  mind 
the  object  which  Christ  had  in  view.  While  he  invites  and 
exhorts  the  Jews  to  receive  the  Gospel,  he  still  retains  them 
in  obedience  to  the  Law  ;  and,  on  the  other  hand,  he  boldly 
refutes  the  base  reproaches  and  slanders,  by  which  his  enemies 
laboured  to  make  his  preaching  infamous  or  suspected. 

If  we  intend  to  reform  afiairs  which  are  in  a  state  of  dis- 
order, we  must  always  exercise  such  prudence  and  modera- 
tion, as  wiU  convince  the  people,  that  we  do  not  oppose  the 


HARMONY  OF  THE  EVANGELISTS.  277 

eternal  Word  of  God,  or  introduce  any  novelty  that  is  con- 
trary to  Scripture.  We  must  take  care,  that  no  suspicion  of 
such  contrariety  shall  injure  the  faith  of  the  godly,  and  that 
rash  men  shall  not  be  emboldened  by  a  pretence  of  novelty. 
In  short,  we  must  endeavour  to  oppose  a  profane  contempt 
of  the  Word  of  God,  and  to  prevent  religion  from  being  de- 
spised by  the  ignorant.  The  defence  which  Christ  makes,  to 
free  his  doctrine  from  slanders,  ought  to  encourage  us,  if  we 
are  now  exposed  to  the  same  calumnies.  That  crime  was 
charged  against  Paul,  that  he  was  an  apostate  from  the  law 
of  God,  (Acts  xxi.  21 ;)  and  we  need  not,  therefore,  wonder, 
if  the  Papists  endeavour,  in  the  same  manner,  to  render  us 
odious.  Following  the  example  of  Christ,  we  ought  to  clear 
ourselves  from  false  accusations,  and,  at  the  same  time,  to 
profess  the  truth  freely,  though  it  may  expose  us  to  unjust 
reproaches. 

/  am  not  come  to  destroy.  God  had,  indeed,  promised  a 
new  covenant  at  the  coming  of  Christ ;  but  had,  at  the  same 
time,  showed,  that  it  would  not  be  different  from  the  first ^ 
but  that,  on  the  contrary,  its  design  was,  to  give  a  perpetual 
sanction  to  the  covenant,  which  he  had  made,  from  the 
beginning,  with  his  own  people.  "  I  will  write  my  law, 
(says  he,)  in  their  hearts,  and  I  will  remember  their  iniqui- 
ties no  more,"  (Jer.  xxxi.  33,  34.^)  By  these  words  he  is 
so  far  from  departing  from  the  former  covenant,  that,  on  the 
contrary,  he  declares,  that  it  will  be  confirmed  and  ratified, 
when  it  shall  be  succeeded  by  the  new.  This  is  also  the 
meaning  of  Christ's  words,  when  he  says,  that  he  came  to 
fulfil  the  law :  for  he  actually  fulfilled  it,  by  quickening,  with 
his  Spirit,  the  dead  letter,  and  then  exhibiting,  in  reality, 
what  had  hitherto  appeared  only  in  figures. 

With  respect  to  doctrine,  we  must  not  imagine  that  the^ 
coming  of  Christ  has  freed  us  from  the  authority  of  the  law :  > 
for  it  is  the  eternal  rule  of  a  devout  and  holy  life,  and  must, 
therefore,  be  as  unchangeable,  as  the  justice  of  God,  which 
it  embraced,  is  constant  and  uniform.  With  respect  to  cere- 
monies, there  is  some  appearance  of  a  change  having  taken 

^  The  reader  will  find  a  copious  illustration  of  this  remarkable  passage 
in  Jeremiah,  and  of  its  bearing  on  the  Christian  system,  in  the  author's 
commentary  on  the  eighth  chapter  of  the  Epistle  to  the  Hebrews. — Ed. 


278  COMMENTARY  ON  A 

place ;  but  it  was  only  tlie  use  of  them  that  was  abolished, 
for  their  meaning  was  more  fully  confirmed.  The  coming  of 
Christ  has  taken  nothing  away  even  from  ceremonies,  but, 
on  the  contrary,  confirms  them  by  exhibiting  the  truth  of 
shadows  :  for,  when  we  see  their  full  effect,  we  acknowledge 
that  they  are  not  vain  or  useless.  Let  us  therefore  learn  to 
maintain  inviolable  this  sacred  tie  between  the  law  and  the 
Gospel,  which  many  improperly  attempt  to  break.  For  it 
contributes  not  a  little  to  confirm  the  authority  of  the  Gos- 
pel, when  we  learn,  that  it  is  nothing  else  than  2i  fulfilment 
of  the  law ;  so  that  both,  with  one  consent,  declare  God  to 
be  their  Author. 

18.  Till  heaven  and  earth  pass.  Luke  expresses  it  a  little 
differently,  but  to  the  same  import,  that  it  is  easier  for  heaven 
and  earth  to  pass,  than  for  one  point  of  the  law  to  fail.  The 
design  of  Christ,  in  both  passages,  was  to  teach,  that  the 
truth  of  the  law,  and  of  every  part  of  it,  is  secure,  and  that 
nothing  so  durable  is  to  be  found  in  the  whole  frame  of  the 
world.  Some  persons  indulge  in  ingenious  refinements  on 
the  word  till,  (swg  av,)  as  if  the  passing  away  of  the  heaven  and 
earthy  which  will  take  place  on  the  last  day,  the  day  of  judg- 
ment, were  to  put  an  end  to  the  law  and  the  prophets.  And 
certainly,  as  "  tongues  shall  then  cease,  and  prophecies  shall 
be  abolished,"  (1  Cor.  xiii.  8,)  I  think  that  the  written  law, 
as  well  as  the  exposition  of  it,  will  come  to  an  end ;  but,  as 
I  am  of  opinion  that  Christ  spoke  more  simply,  I  do  not 
choose  to  feed  the  ears  of  readers  with  such  amusements. 
Let  it  suffice  for  us  to  hold,  that  sooner  shall  heaven  fall  to 
pieces,  and  the  whole  frame  of  the  world  become  a  mass  of 
confusion,  than  the  stability  of  the  law  shall  give  way.  But 
what  does  it  mean,  that  every  part  of  the  law  shall  be  ful- 
filled down  to  the  smallest  point  ?  for  we  see,  that  even  those, 
Avho  have  been  regenerated  by  the  Spirit  of  God,  are  very 
far  from  keeping  the  law  of  God  in  a  perfect  manner.  I 
answer,  the  expression,  shall  not  pass  away^  must  be  viewed 
as  referring,  not  to  the  life  of  men,  but  to  the  perfect  truth 
of  the  doctrine.  "  There  is  nothing  in  the  law  that  is  unim- 
portant, nothing  that  was  put  there  at  random ;  and  so  it  is 
impossible  that  a  single  letter  shall  perish." 


HARMONY  OF  THE  EVANGELISTS.  279 

19.   Whoever  then  shall  break.    Christ  here  speaks  expressly 
of  the  commandments  of  life,  or  the  ten  words,  which  all  the 
children  of  God  ought  to  take  as  the  rule  of  their  life.     He 
therefore  declares,  that  they  are  false  and  deceitful  teachers, 
who  do  not  restrain  their  disciples  within  obedience  to  the 
law,  and  that  they  are  unworthy  to  occupy  a  place  in  the 
Church,  who  weaken,  in  the  slightest  degree,  the  authority 
of  the  law ;  and,  on  the  other  hand,  that  they  are  honest  and 
faithful  ministers  of  God,  who  recommend,   both  by  word 
and  by  example,  the  keeping  of  the  law.    The  least  command- 
ments is  an  expression  used  in  accommodation  to  the  judg- 
ment of  men  :  for  though  they  have  not  all  the  same  weight, 
(but,  when  they  are  compared  together,  some  are  less  than 
others,)  yet  we  are  not  at  liberty  to  think  any  thing  small^  on 
which  the  heavenly  Legislator  has  been  pleased  to  issue  a 
command.     For  what  sacrilege  is  it  to  treat  contemptuously 
any  thing  which  has  proceeded  from  his  sacred  mouth  ?  This 
is  to  sink  his  majesty  to  the  rank  of  creatures.    Accordingly, 
when  our  Lord  calls  them  little  commandments,  it  is  a  sort  of 
concession.     He  shall  he  called  the  least.     This  is  an  allusion 
to  what  he  had  just  said  about  the  commandments :  but  the 
meaning  is  obvious.     Those  who  shall  pour  contempt  on  the 
doctrine  of  the  law,  or  on  a  single   syllable  of  it,  will  be 
rejected  as  the  lowest  of  men.^ 

The  kingdom  of  heaven  means  the  renovation  of  the  Church, 
or  the  prosperous  condition  of  the  Church,  such  as  was  then 
beginning  to  appear  by  the  preaching  of  the  Gospel.  In 
this  sense,  Christ  tells  us,  that  "  he  who  is  least  in  the  king- 
dom of  God  is  greater  than  John,"  (Luke  vii.  28.)  The 
meaning  of  that  phrase  is,  that  God,  restoring  the  world  by 
the  hand  of  his  Son,  has  completely  established  his  kingdom. 
Christ  declares  that,  when  his  Church  shall  have  been 
renewed,  no  teachers  must  be  admitted  to  it,  but  those  who 
are  faithful  expounders  of  the  law,  and  who  labour  to  main- 
tain its  doctrine  entire.  But  it  is  asked,  were  not  ceremonies 
among  the  commandments  of  God,  the  least  of  which  we  are 
now  required  to  observe  ?   I  answer,  We  must  look  to  the 

^  "  Comme  les  plus  inutiles  dii  monde  ;" — "  as  the  most  useless  in  the 
world." 


280  COMMENTARY  ON  A 

design  and  object  of  the  Legislator.  God  enjoined  cere- 
monies, that  their  outward  use  might  be  temporal,  and  their 
meaning  eternal.  That  man  does  not  break  ceremonies,  who 
omits  what  is  shadowy,  but  retains  their  effect.  But  if 
Christ  banishes  from  his  kingdom  all  who  accustom  men  to 
any  contempt  of  the  law,  how  monstrous  must  be  their  stu- 
pidity, who  are  not  ashamed  to  remit,  by  a  sacrilegious  indul- 
gence, what  God  strictly  demands,  and,  under  the  pretence 
of  venial  sin,  to  overthrow  the  righteousness  of  the  law.^ 
Again,  we  must  observe  the  description  he  gives  of  good 
and  holy  teachers :  that  not  only  by  words,  but  chiefly  by 
the  example  of  life,  they  exhort  ^  men  to  keep  the  law. 

Matthew. 

V.  20.  For  I  say  to  you,  That,  unless  your  righteousness  shall  be  more 
abundant  3  than  that  of  the  Scribes  and  the  Pharisees,  you  shall  not  enter* 
into  the  kingdom  of  heaven.  21.  You  have  heard  that  it  was  said  to  the 
ancients,^  Thou  shalt  not  kill :  and  he  who  shall  kill  shall  be  liable  to 
judgment. 6  22.  But  I  say  to  you,  That  every  one  who  is  angry  with  his 
brother  shall  be  liable  to  judgment :  and  he  who  shall  say  to  his  brother, 
Kacha,  shall  be  liable  to  the  council :  and  he  who  shall  say,  Fool,  shall 
be  liable  to  the  hell  of  fire.^ 

Matthew  V.  20.  Unless  your  righteousness  shall  he  more 
abundant.  He  takes  a  passing  notice  of  the  Scribes ,  who 
were  labouring  to  throw  a  stain  on  the  doctrine  of  the 
Gospel,  as  if  it  were  the  ruin  of  the  Law.  True,  he  does 
not  reason  on  this  subject,  but  only  points  out  briefly,  that 
nothing  has  less  influence  over  their  minds  than  zeal  for  the 
law.  "  They  pretend,  that  their  hostility  to  me  arises  from 
their  strong  desire,  that  the  law  should  not  be  violated. 
But  their  life  makes  it  evident,  how  coldly  they  observe  the 

^  "  De  mettre  la  justice  de  la  Loy  sous  les  pieds  ;" — "  to  trample  the 
justice  of  the  law  vmder  theii'  feet." 

2  "  Us  exhortent  et  incitent  les  hommes ;" — "  they  exhort  and  incite 
men." 

^  "  Si  votre  justice  n'outrepasse ;" — "  if  your  righteousness  does  not  go 
beyond." 

*  "  Vous  n'entrerez  nuUement,  ou,  jamais  ;" — "  you  shall  not  at  all 
enter,  oi\  you  shall  never  enter."  ^  "  Aux  anciens." 

6  "  Sera  digne  d'estre  puni  par  jugement ;" — "  shall  be  worthy  of  being 
punished  by  judgment." 

^  "  Sera  digne  d'estre  puni  par  la  gehenne  du  feu  ;" — "  shall  be  worthy 
of  being  punished  by  the  gehenna  of  fire." 


HARMONY  OF  THE  EVANGELISTS.  281 

law, — ^nay  more,  how  unconcerned  they  are  about  mocking 
God,^  while  they  boast  before  men  of  an  assumed  and  hypo- 
critical righteousness."  This  is  the  view  which  the  most  of 
commentators  give  of  the  passage. 

But  it  deserves  inquiry,  whether  he  does  not  rather  blame 
the  corrupted  manner  of  teaching,  which  the  Pharisees  and 
Scribes  followed  in  instructing  the  people.  By  confining  the 
law  of  God  to  outward  duties  only,  they  trained  their  dis- 
ciples, like  apes,  to  hypocrisy.^  They  lived,  I  readily  admit, 
as  ill  as  they  taught,  and  even  worse  :  and  therefore,  along 
with  their  corrupted  doctrine,  I  willingly  include  their  hypo- 
critical parade  of  false  righteousness.  The  principal  charge 
brought  by  Christ  against  their  doctrine  may  be  easily 
learned  from  what  follows  in  the  discourse,  where  he  removes 
from  the  law  their  false  and  wicked  interpretations,  and  re- 
stores it  to  its  purity.  In  short,  the  objection  which,  as  we 
have  ah'eady  said,  was  unjustly  brought  against  him  by  the 
Scribes,  is  powerfully  thrown  back  on  themselves. 

We  must  bear  in  mind,  what  we  have  mentioned  else- 
where, that  the  Pharisees  are  added  to  the  Scribes  by  way 
of  enlarging  on  what  he  had  said  :  for  that  sect  had,  above 
all  others,  obtained  a  reputation  for  sanctity.  It  is  a  mistake, 
however,  to  suppose,  that  they  were  called  Pharisees  on 
account  of  division)^  because  they  separated  themselves  from 
the  ordinary  class,  and  claimed  a  rank  peculiar  to  themselves. 
They  were  called  D**ti^*inS>  that  is.  Expounders,^  because  they 

1  "  Comme  ils  se  moquent  cle  Dieu  sans  en  faire  conscience." — "  How 
they  mock  God,  without  making  conscience  of  it." 

2  "Ds  accoustumoyent  leurs  disciples  a  une  hypocrisie,  et  en  faisoyent 
des  singes." — "  They  accustomed  their  disciples  to  a  hypocrisy,  and  made 
apes  of  them." 

3  "De  division,  ou  separation  ;" — of  division,  or  separation." 

^  Among  a  host  of  opinions  as  to  the  origin  of  the  name  Pharisees^  there 
is  room  to  doubt  if  Calvin  has  hit  upon  the  true  etjTnology.  There  are 
two  roots  :  wis,  (paras,)  to  spread  out,^  with  Sin  for  the  final  letter, — and 
»nB.  (parash,)  to  explain,  to  separate,  with  ScTiin.  Both  have  been  pressed 
into  the  ser\'ice.  The  former  is  chiefly  quoted  in  support  of  an  allusion 
to  our  Lord's  description  of  them,  that  they  make  hroad  their  phylacteries, 
(Mat.  xxiii.  5.)  But  the  latter  root  has  been  more  fertile  in  suggestions. 
John  Alberti,  no  mean  authority,  in  his  Glossarium  Grcecum,  (under  Luke 
xi.  38,)  defines  ^u^taaiog  to  be  lixKsx^piff/^iivog,  separated,  and  quotes  the 
Septuagint  as  employing  that  participle  (Ezek.  xxxiv.  12)  for  nwnsj,  the 
Niphal  participle  of  »ifi.  (parash.)     From  Hesychius  he  gives  synonyms  of 


282  COMMENTAEY  ON  A 

were  not  satisfied  wltli  the  bare  letter,  Dut  boasted  of  being 
in  possession  of  a  key  to  open  up  hidden  meanings.  Hence 
arose  an  immense  mass  of  errors,  when  they  assumed  magis- 
terial authority,  and  ventured,  according  to  their  wicked' 
fancy  and  their  equally  wicked  pride,  to  thrust  forward  their 
own  inventions  in  place  of  Scripture. 

21.  You  have  heard  that  it  was  said.  This  sentence,  and 
those  which  immediately  follow,  are  connected  with  what  we 
have  just  considered  :  for  our  Lord  explains  more  fuUy,  by 
minute  instances,  by  what  tortuous  methods  ^  the  Pharisees 
debase  the  law,  so  that  their  righteousness  is  mere  filth.  It 
is  a  mistake,  however,  to  suppose  that  this  is  an  I'xavo^&uan;, 
or  correction^  of  the  Law,  and  that  Christ  raises  his  disciples 
to  a  higher  degree  of  perfection,  than  Christ  could  raise  a 
gross  and  carnal  nation,  which  was  scarcely  able  to  learn  first 
principles.  It  has  been  a  prevailing  opinion,  that  the  be- 
mnninof  of  righteousness  was  laid  down  in  the  ancient  law, 
but  that  the  perfection  of  it  is  pointed  out  in  the  Gospel. 
But  nothing  was  farther  from  the  design  of  Christ,  than  to 
alter  or  innovate  any  thing  in  the  commandments  of  the  law. 
There  God  has  once  fixed  the  rule  of  life  which  he  will  never 
retract.     But  as  the  law  had  been  corrupted  by  false  exposi- 


like  import, — ^ec^iaxh;,  d.(pu^ta^ivog,  f^if/,ipi(j(^ivo;,  >ca.6ocq6g.  As  to  the 
last  of  those  terms,  x,ci6cx.^6g^  the  learned  Viiringa^  to  whom  Alherti  also  re- 
fers, has  copiously  illustrated  its  meaning  in  a  passage,  which  has  been  often 
quoted  as  embodying  the  proud  challenge  of  the  Pharisee,  Stand  by :  for  I 
am  holier  than  thou,  (Isa.  Ixv.  6.) — Suidas  unhesitatingly  defends  the  same 
idea  of  separation.  His  definition  is  as  follows :  ^ocQiffxlor  oi  s^/u,yiu£v6- 
fisuoi  d(pa^i(j-f^£uot,  TTocQcH  [to  f^i^i^iiu  xxi  ccCpoQt^Siv  kocvrovs  rZu  oiyChuv 
ocTcccvrav,  st'g  n  ro  x,a,6a,^uroi,rot/  rov  j3iov,  kocI  ccx-Qt/Siaroirou,  x,oe,\  dg  rot  rov 
vof^ov  kura/Ki^otroi.  "  Pharisees, — which  means  separated,  on  account  of 
their  dividing  and  separating  themselves  from  all  others,  to  the  greatest 
purity  and  strictness  of  life,  and  to  the  prescriptions  of  the  law." — ^Calvin's 
derivation  is  from  the  same  root,  and  is  certainly  ingenious.  That  sect, 
we  know,  boasted  of  a  rigid  adherence  to  the  law,  though  it  may  be  ques- 
tioned whether  profound  skill  in  exposition  was  claimed  by  all  its  mem- 
bers. Many  of  them  might  think  that  this  belonged  to  the  Scribes  as  a 
professional  matter. — Ed. 

1  "  Comment  les  Phariseens  avoyent  deprave  la  Loy  par  leurs  exposi- 
tions tortues  ;" — "  how  the  Pharisees  had  debased  the  law  by  their  crooked 
expositions." 

'^  "  Une  correction  ou  amplification  de  la  Loy  ;" — "  a  correction  or  en- 
largement of  the  Law." 


HARMONY  OF  THE  EVANGELISTS.  283 

tions,  and  turned  to  a  profane  meaning,  Christ  vindicates  it 
against  such  corruptions,  and  points  out  its  true  meaning? 
from  which  the  Jews  had  departed. 

That  the  doctrine  of  the  law  not  only  commences,  but 
brings  to  perfection,  a  holy  life,  may  be  inferred  from  a  single 
fact,  that  it  requires  a  perfect  love  of  God  and  of  our  neigh- 
bour, (Deut.  vi.  5^  Lev.  xix.  18.)  He  who  possesses  such 
a  love  wants  nothing  of  the  highest  perfection.  So  far  as 
respects  the  rules  of  a  holy  life,  the  law  conducts  men  to  the 
goal,  or  farthest  point,  of  righteousness.  Accordingly,  Paul 
declares  the  law  to  be  weak,  not  in  itself,  but  in  our  Jlesh, 
(Rom.  viii.  3.)  But  if  Moses  had  given  nothing  more  than 
the  first  lessons  of  true  righteousness,  how  ridiculous  would 
have  been  that  appeal !  "  I  call  heaven  and  earth  to  record 
this  day  against  you,  that  I  have  set  before  you  life  and 
death,  blessing  and  cursing :  therefore  choose  life,  that  ye 
may  live,"  (Deut.  xxx.  19.)  Again,  ^*  And  now,  Israel,  what 
doth  the  Lord  thy  God  require  of  thee,  but  to  fear  the  Lord 
thy  God,  and  to  walk  in  aU  his  ways,  and  to  love  him,  and 
to  serve  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul?"  (Deut.  x.  12.)  Yain  and  deceitful,  also, 
would  have  been  that  promise,  "  The  man  that  doeth 
them  shall  live  in  them,"  (Lev.  xviii.  5 ;  Rom.  x.  5 ;  Gal. 
iii.  12.) 

That  Christ,  on  the  other  hand,  intended  to  make  no  cor- 
rection in  the  precepts  of  the  law,  is  very  clear  from  other 
passages  :  for  to  those  who  desire  to  enter  into  life  by  their 
good  w^orks,  he  gives  no  other  injunction,  than  to  keep  the 
commandments  of  the  law,  (Mat.  xix.  17.)  From  no  other 
source  do  the  Apostles,  as  well  as  Christ  himself,  draw  the 
rules  for  a  devout  and  holy  life.  It  is  doing  a  grievous  in- 
jury to  God,  the  author  of  the  Law,  to  imagine  that  the  eyes, 
and  hands,  and  feet  alone,  are  trained  by  it  to  a  hypocritical 
appearance  of  good  works,  and  that  it  is  only  in  the  Gospel 
that  we  are  taught  to  love  God  with  the  heart.  Away,  then, 
with  that  error,  "  The  deficiencies  of  the  law  are  here  sup- 
plied by  Christ."  We  must  not  imagine  Christ  to  be  a  new 
legislator,  who  adds  any  thing  to  the  eternal  righteousness  of 
his  Father.     We  must  listen  to  him  as  a  faithful  expounder^ 


284  COMMENTARY  ON  A 

that  we  may  know  what  is  the  nature  of  the  law,  what  is  its 
object,  and  what  is  its  extent. 

It  now  remains  for  us  to  see,  what  Christ  condemns  in  the 
Pharisees,  and  in  what  respect  his  interpretation  of  it  differs 
from  their  glosses.  The  amount  of  it  is,  that  they  had 
changed  the  doctrine  of  the  law  into  a  political  order,  and 
had  made  obedience  to  it  to  consist  entirely  in  the  perform- 
ance of  outward  duties.  Hence  it  came,  that  he  who  had 
not  slain  a  man  with  his  hand  was  pronounced  to  be  free 
from  the  guilt  of  murder,  and  he  who  had  not  polluted  his 
body  by  adultery  was  supposed  to  be  pure  and  chaste  before 
God.  This  was  an  intolerable  profanation  of  the  law  :  for  it 
is  certain,  that  Moses  everywhere  demands  the  spiritual 
worship  of  God.  From  the  very  nature  of  the  law  we  must 
conclude,  that  God,  who  gave  it  by  the  hand  of  Moses,  spoke 
to  the  hearts,  as  well  as  to  the  hands  and  to  the  eyes.  True, 
our  Lord  quotes  the  very  words  of  the  law ;  but  he  does  so 
in  accommodation  to  the  view  which  was  generally  taken  of 
them  by  the  people.  "  Till  now,  the  scribes  have  given  you 
a  literal  interpretation  of  the  law,  that  it  is  enough,  if  a  man 
keep  his  hands  from  murder  and  from  acts  of  violence.  But 
I  warn  you,  that  you  must  ascend  much  higher.  Love  is  the 
fulfilling  of  the  law,  (Rom.  xiii.  10 ;)  and  I  say  that  your 
neighbour  is  injured,  when  you  act  towards  him  otherwise 
than  as  a  friend."  The  latter  clause  which  he  quotes,  he  who 
kills  shall  be  liable  to  the  judgment,  confirms  what  I  said  a  little 
before,  that  Christ  charges  them  with  turning  into  a  political 
scheme  the  law  of  God,  which  had  been  given  for  the  govern- 
ment of  the  heart. 

22.  But  I  say  to  you.  His  reply  is  not  opposed  to  the 
command  of  Moses,  (Exod.  xx.  13  ;  Lev.  xxiv.  21 ;  Num. 
XXXV.  16;)  but  to  the  interpretation  usually  put  upon  it  by 
the  scribes.  Now,  as  the  Pharisees  boasted  of  antiquity,  (for 
it  is  always  the  custom  to  plead  the  prescription  of  a  long 
period  in  defence  of  errors,^)  Christ  reminds  the  people   of 

*  "  Pour  maintenir  et  defendre  les  erreurs  ou  abus  en  la  matiere  de  la 
religion  ;" — "  to  maintain  and  defend  errors  or  abuses  in  matters  of 
religion,"  # 


HARMONY  OF  THE  EVANGELISTS.  285 

his  authority,  to  which  all  antiquity  ought  justly  to  give  way. 
Hence  we  conclude,  that  truth  is  of  greater  weight  than 
custom  or  the  number  of  years. 

He  who  shall  say  to  his  brother.  Christ  assigns  three  de- 
grees of  condemnation  besides  the  violence  of  the  hands  ; 
which  implies,  that  this  precept  of  the  law  restrains  not  only 
the  hands,  but  all  affections  that  are  opposed  to  brotherly 
love.  ''  Those  who  shall  only  be  angry  with  their  brethren, 
or  treat  them  with  haughty  disdain,  or  injure  them  by  any 
reproach,  are  murderers."  Now,  as  it  is  certain  that  the 
word  Racha  occupies  an  intermediate  place  between  anger 
and  openly  reproachful  language,  I  have  no  doubt  that  it  is 
an  interjection  of  contempt  or  disdain.  Though  Christ  ad- 
judges to  the  hell  ofjire  none  but  those  who  break  out  into 
open  reproach,  we  must  not  suppose,  that  he  declares  anger 
to  be  free  from  a  similar  punishment ;  but,  alluding  to  earthly 
judgments,  he  assures  them  that  God  will  judge  and  punish 
even  concealed  anger}  But,  as  he  who  manifests  his  indig- 
nation by  bitter  language  goes  farther  than  this,  Christ  says, 
that  that  man  will  be  held  guilty  by  the  whole  heavenly  council^ 
that  he  may  receive  severer  punishment. 

Those,  again,  who  break  out  into  reproaches  are  adjudged 
to  the  hell  ofjire :  which  implies,  that  hatred,  and  every  thing 
that  is  contrary  to  love,  is  enough  to  expose  them  to  eternal 
death,  though  they  may  have  committed  no  acts  of  violence. 
Tsivva  (hell)  is,  beyond  all  question,  a  foreign  word.  X^J  (  Ge) 
is  the  Hebrew  word  for  a  valley.  Now,  "  the  valley  of  Hin- 
nom  "  was  infamous  for  the  detestable  superstition  wPiich  was 
committed  in  it,  because  there  they  sacrificed  their  children 
to  idols,  (2  Chron.  xxxiii.  6.)  The  consequence  was,  that  holy 
men,  in  order  to  excite  stronger  hatred  of  that  wicked  un- 
godliness, used  it  as  the  name  for  hell,  that  the  very  name 
might  be  dreaded  by  the  people  as  shocking  and  alarming. 
It  would  appear  that,  in  the  time  of  Christ,  this  was  a  re- 
ceived way  of  speaking,  and  that  hell  -was  then  called  by  no 

^  "  L'indignation  secrette  qu'on  aura  eue  en  son  cceur  centre  le  frere  ;" 
— ''  the  secret  indignation  which  they  shall  have  had  in  their  heart  against 
theii*  brother." 


286  COMMENTARY  ON  A 

other  name  than  gehennay  (yUwa,)  the  word  being  slightly 
altered  from  the  true  pronunciation. 

Matthew.  Luke. 

V.  23.  Therefore,  if  thou  shalt  bring  thy  XII.    58.      Now,   when 

gift  to  the  altar,  and  there  shalt  remember  thou  goest  with  thy  adver- 

that  thy  brother  hath  anything  against  thee,  sary  to  the  magistrate,  do 

24.  Leave  there  thy  gift  before  the  altar,  thy  endeavour,  while  thou 
and  go  away :  first  be  reconciled  to  thy  art  in  the  way,  to  be  de- 
brother,  and  then  come  and  offer^  thy  gift,  livered  fi-om  him  :  lest  per- 

25.  Be  agreed  with  thy  adversary  quickly,  haps  he  drag  thee  to  the 
while  thou  art  in  the  way  with  him :  lest  judge,  and  the  judge  de- 
at  any  time  the  adversary  deliver  thee  to  liver  thee  to  the  officer, 
the  judge,  and  the  judge  deliver  thee  to  the  and  the  officer  throw  thee 
officer,    and  thou   be   thrown   into   prison,  into  prison.     59.  I  say  to 

26.  Verily  I  say  to  thee.  Thou  shalt  not  thee.  Thou  shalt  not  depart 
depart  thence,  till  thou  shalt  have  paid  the  thence,  until  thou  pay  even 
last  farthing.  the  last  mite. 

Matthew  Y.  23.  Therefore,  if  thou  shalt  bring  thy  gift. 
This  clause  confirms,  and  at  the  same  time  explains,  the  pre- 
ceding doctrine.  It  amounts  to  this,  that  the  precept  of  the 
law,  which  forbids  murder,  (Exod.  xx.  13,)  is  obeyed,  when 
we  maintain  agreement  and  brotherly  kindness,  with  our 
neighbour.  To  impress  this  more  strongly  upon  us,  Christ 
declares,  that  even  the  duties  of  religion  are  displeasing  to 
God,  and  are  rejected  by  him,  if  we  are  at  variance  with 
each  other.  When  he  commands  those  who  have  injured 
any  of  their  brethren,  to  he  reconciled  to  him,  before  they  offer 
their  gift,  his  meaning  is,  that,  so  long  as  a  difference  with 
our  neighbour  is  kept  up  by  our  fault,  we  have  no  access  to 
God.  But  if  the  worship,  which  men  render  to  God,  is  pol- 
luted and  corrupted  by  their  resentments,  this  enables  us  to 
conclude,  in  what  estimation  he  holds  mutual  agreement 
among  ourselves. 

Here  a  question  may  be  put.  Is  it  not  absurd,  that  the 
duties  of  charity  should  be  esteemed  more  highly  than  the 
worship  of  God  ?  We  shall  then  be  forced  to  say,  that  the 
order  of  the  law  is  improper,  or  that  the  first  table  of  the 
law  must  be  preferred  to  the  second.     The  answer  is  easy : 

^  "  Veniens  ofier ;" — "  coming  offer." — "  Lors  vien  et  presente  ton 
oblation ;" — "  then  come  and  present  thy  oblation." 


HARMONY  OF  THE  EVANGELISTS.  287 

for  the  words  of  Christ  mean  nothing  more  than  this,  that  it 
is  a  false  and  empty  profession  of  worshipping  God,  which  is 
made  by  those  who,  after  acting  unjustly  towards  their 
brethren,  treat  them  with  haughty  disdain.  By  a  synecdoche 
he  takes  a  single  class  to  express  the  outward  exercises  of 
divine  worship,  which  in  many  men  are  rather  the  pretences, 
than  the  true  expressions,  of  godliness.  It  ought  to  be 
observed  that  Christ,  adapting  his  discourse  to  that  age, 
speaks  of  sacrifices.  Our  condition  is  now  diiFerent :  but  the 
doctrine  remains  the  same,  that  whatever  we  offer  to  God  is 
polluted,  unless,  at  least  as  much  as  Ueth  in  us,  (Rom.  xii.  18,) 
we  are  at  peace  with  our  brethren.  Alms  are  called  in 
Scripture  sacrifices  of  a  sweet  smelly  (Phil.  iv.  18 ;)  and  we 
learn  from  the  mouth  of  Paul,  that  he  who  "  spends  all  his 
substance  on  the  poor,  if  he  have  not  charity,  is  nothing," 
(1  Cor.  xiii.  3.)  Lastly,  God  does  not  receive  and  acknow- 
ledge, as  his  sons,  any  who  do  not,  in  their  turn,  show  them- 
selves to  be  brethren  to  each  other.  Although  it  is  only  to 
those  who  have  injured  their  brethren  that  these  words  are 
addressed,  enjoining  them  to  do  their  endeavour  to  be  reconciled 
to  them,  yet  under  one  class  he  points  out,  how  highly  the 
harmony  of  brethren  is  esteemed  by  God.  When  he  com- 
mands them  to  leave  the  gift  before  the  altar,  he  expresses 
much  more  than  if  he  had  said,  that  it  is  to  no  purpose  for 
men  to  go  to  the  temple,  or  offer  sacrifices  to  God,  so  long  as 
they  live  in  discord  with  their  neighbours. 

25.  Be  agreed  with  thy  adversary.  Christ  appears  to  go 
farther,  and  to  exhort  to  reconciliation  not  only  those  who 
have  injured  their  brethren,  but  those  also  who  are  unjustly 
treated.'  But  I  interpret  the  words  as  having  been  spoken 
with  another  view,  to  take  away  occasion  for  hatred  and 
resentment,  and  to  point  out  the  method  of  cherishing 
good-will.  For  whence  come  all  injuries,  but  from  this,  that 
each  person  is  too  tenacious  of  his  own  rights,  that  is,  each 
is  too  much  disposed  to  consult  his  own  convenience  to  the 
disadvantage  of  others  ?  Almost  all  are  so  blinded  by  a  wicked 

*  "  Mais  aussi  ceux  qui  sont  assaillis  et  provoquezles  premiers  ;" — "  but 
also  those  who  are  first  attacked  and  provoked." 


288  COMMENTARY  ON  A 

love  of  themselves,  that,  even  in  the  worst  causes,  they  flatter 
themselves  that  they  are  in  the  right.  To  meet  all  hatred, 
enmity,  debates,  and  acts  of  injustice,  Christ  reproves  that 
obstinacy,  which  is  the  source  of  these  evils,  and  enjoins  his 
own  people  to  cultivate  moderation  and  justice,  and  to  make 
some  abatement  from  the  highest  rigour,  that,  by  such  an 
act  of  justice,  they  may  purchase  for  themselves  peace  and 
friendship.^  It  were  to  be  wished,  indeed,  that  no  contro- 
versy of  any  kind  should  ever  arise  among  us  ;  and  undoubt- 
edly men  would  never  break  out  into  abuse  or  quarrelling,  if 
they  possessed  a  due  share  of  meekness.  But,  as  it  is  scarcely 
possible  but  that  differences  will  sometimes  happen,  Christ 
points  out  the  remedy,  by  which  they  may  be  immedi- 
ately settled ;  and  that  is,  to  put  a  restraint  on  our  desires, 
and  rather  to  act  to  our  own  disadvantage,  than  follow  up 
our  rights  with  unflinching  rigour.  That  Christ  frequently 
gave  this  exhortation  is  evident  from  the  twelfth  chapter  of 
Luke's  Gospel,  where  he  does  not  relate  the  sermon  on  the 
mount,  but  gives  an  abridgment  of  various  passages  in  our 
Lord's  discourses. 

Lest  the  adversary  deliver  thee  to  the  judge.  This  part  is 
explained  by  some  in  a  metaphorical  sense,  that  the  Heavenly 
Judge  will  act  toward  us  with  the  utmost  rigour,  so  as  to 
forgive  us  nothing,  if  we  do  not  labour  to  settle  those  differ- 
ences which  we  have  with  our  neighbours.  But  I  view  it 
more  simply,  as  an  admonition  that,  even  among  men,  it  is 
usually  advantageous  for  us  to  come  to  an  early  agreement 
with  adversaries,  because,  with  quarrelsome  persons,  their 
obstinacy  often  costs  them  dear.  At  the  same  time,  I  admit, 
that  the  comparison  is  justly  applied  to  God ;  for  he  will 
exercise  judgment  without  mercy  (James  ii.  13)  to  him  who  is 
implacable  to  his  brethren,  or  pursues  his  contentiousness  to 
the  utmost.  But  it  is  highly  ridiculous  in  the  Papists,  to 
construct  their  purgatory  out  of  a  continued  allegory  on  this 
passage.     Nothing  is  more  evident  than  that  the  subject  of 

^  "  Afin  que  ne  prenans  pas  les  choses  a  la  rigueur,  ils  raclietent  paix 
et  amitie  en  se  monstrans  ainsi  traitables." — "  That,  not  taking  things  to 
the  rigour,  they  may  purchase  peace  and  friendship,  by  showing  them- 
selves so  tractable.' 


HAKMONY  OF  THE  EVANGELISTS.  289 

Christ's  discourse  is  the  cultivation  of  friendship  among  men. 
They  have  no  shame,  or  conscientious  scruple,  to  pervert  his 
words,  and  to  torture  them  into  a  widely  different  meaning, 
provided  they  can  impose  on  the  unlearned.  But  as  they  do 
not  deserve  a  lengthened  refutation,  I  shall  only  point  out,  in 
a  single  word,  their  shameful  ignorance.  The  adversary  is 
supposed  by  them  to  be  the  devil.  But  Christ  enjoins  those 
who  believe  on  him  to  he  agreed  with  the  adversary.  There- 
fore, in  order  that  the  Papists  may  find  their  purgatory  here, 
they  must  first  become  the  friends  and  brethren  of  devils. 
A  farthing  is  well  known  to  be  the  fourth  part  of  a  penny : 
but  here,  as  is  evident  from  Luke,  it  denotes  a  mite^  or  any 
small  piece  of  money.  Now,  if  we  were  disposed  to  cavil- 
ling,^ we  might  here  obtain  another  exposure  of  the  absurdity 
of  the  Papists.  For,  if  he  who  has  once  entered  Purgatory 
will  never  leave  it,  till  he  has  paid  the  last  farthing,  it  follows, 
that  the  suffrages  (as  they  call  them)  of  the  living  for  the 
dead  are  of  no  avail.  For  Christ  makes  no  allowance,  that 
others  may  free  a  debtor  by  satisfying  for  him,  but  expressly 
demands  from  each  person  the  payment  of  what  he  owes.^ 
Now,  if  Moses  and  other  satisfactions  are  useless,  however 
warm  the  fire  of  Purgatory  may  be,  yet  the  kitchens  of 
priests  and  monks,  for  the  sake  of  which  they  are  so  anxious 
to  maintain  it,  wiU  be  cool  enough. 

Matthew. 

V.  27.  You  have  heard  that  it  was  said  to  the  ancients,  Thou  shalt 
not  commit  adultery.  28.  But  I  say  to  you,  That  whoever  shall  look 
upon  a  woman  to  lust  after  her,  hath  already  committed  adultery  with 
her  in  his  heart.  29.  And  if  thy  right  eye  shall  be  a  stumbling-block^ 
to  thee,  pluck  it  out,  and  cast  it  from  thee  :  for  it  is  better  for  thee  that 
one  of  thy  members  perish,  and  that  thy  whole  body  be  not  thrown^  into 
hell.  30.  And  if  thy  right  hand  shall  be  a  hinderance  to  thee,  cut  it  off, 
and  cast  it  fi'om  thee  :  for  it  is  better  that  one  of  thy  members  perish, 
and  that  thy  whole  body  be  not  thrown  into  hell. 

^  "  Qui  voudroit  user  de  cavillation  et  chippoter  sur  chacun  mot." — 
"  One  who  would  cavil  and  higgle  about  every  word."  ^ 

2  "  Mais  il  requiert  nommement  qu'un  chacun  satisface  pour  soy,^  et 
paye  ce  qu'il  doit." — "  But  he  requu-es  expressly  that  each  satisfy  for  him- 
self, and  pay  what  he  owes." 

3  "  Si  ton  ceil  dextre  te  fait  chopper." — "If  thy  right  eye  makes  thee 
stumble." 

VOL.  I.  T 


290  COMMENTARY  ON  A 

Matthew  V.  27.  Thou  shalt  not  commit  adultery.  Christ 
proceeds  with  his  subject,  and  shows,  that  the  law  of  God 
not  only  has  authority  over  the  life,  in  a  political  yiew,  to 
form  the  outward  manners,  but  that  it  requires  pure  and 
holy  affections  of  the  heart.  We  must  remember  what  I  have 
already  stated,  that  though  Christ  quotes  the  very  words  of 
the  law,  it  is  the  gross  and  false  meaning,  which  had  been 
put  upon  it  by  dishonest  interpreters,  that  he  blames.  He 
has  already  told  us,  that  he  did  not  come  as  a  new  Legis- 
lator, but  as  the  faithful  expounder  of  a  law  which  had  been 
already  given.  It  might  be  objected  that,  through  long 
practice,  that  interpretation  had  grown  old.  Christ  ex- 
pressly admits  this,  but  meets  it  by  saying,  that  the  anti- 
quity of  an  error  ought  not  to  be  allowed  to  plead  in  its 
favour. 

28.  Whoever  shall  look  upon  a  woman.  The  design  of 
Christ  was  to  condemn  generally  the  lust  of  the  flesh.  He 
says,  that  not  only  those  who  have  seduced  their  neighbours' 
wives,  but  those  who  have  polluted  their  eyes  by  an  im- 
modest look,  are  adulterers  before  God.  This  is  a  synec- 
doche :  ^  for  not  only  the  eyes,  but  even  the  concealed  flames 
of  the  heart,  render  men  guilty  of  adultery.  Accordingly, 
Paul  makes  chastity  (1  Cor.  vii.  34)  to  consist  both  in  body 
and  in  mind.  But  Christ  reckoned  it  enough  to  refute  the 
gross  mistake  which  was  prevalent :  for  they  thought  that  it 
was  only  necessary  to  guard  against  outward  adultery.  As 
it  is  generally  by  the  wantonness  of  the  eyes  that  tempta- 
tions are  presented  to  the  mind,  and  as  lust  enters,  as  it 
were,  by  that  door,  Christ  used  this  mode  of  speaking,  when 
he  wished  to  condemn  lust :  which  is  evident  from  the  ex- 
pression, to  lust  after  her.  This  teaches  us  also,  that  not 
only  those  who  form  a  deliberate  purpose  of  fornication,  but 
those  who  admit  any  polluted  thoughts,  are  reckoned  adul- 
terers before  God.  The  hypocrisy  of  the  Papists,  therefore, 
is  too  gross  and  stupid,  when  they  affirm  that  lust  is  not  a 

I  "  C'est  line  fa9on  de  parler  qu'on  appelle  Synecdoche,  quand  on  prend 
une  partie  pour  le  tout." — "  It  is  a  way  of  speaking  which  is  called  Synec- 
doche, when  a  part  is  taken  for  the  whole." 


HARMONY  OF  THE  EVANGELISTS.  291 

sin,  until  it  gain  the  full  consent  of  the  heart.  But  we  need 
not  wonder,  that  they  make  sin  to  be  so  small  a  matter :  for 
those  who  ascribe  righteousness  to  the  merit  of  works  must 
be  very  dull  and  stupid  in  judging  of  their  sins. 

29.  If  thy  right  eye  shall  he  a  stiimhling-hlock  to  thee.  It 
might  be  thought  that,  considering  the  weakness  of  the 
flesh  and  of  nature,  Christ  pressed  too  severely  on  men,  and 
therefore  he  anticipates  all  such  complaints.  The  general 
meaning  is,  that  however  difficult,  or  severe,  or  troublesome, 
or  harsh,  any  commandment  of  God  may  be,  yet  no  excuse 
ought  to  be  pleaded  on  those  grounds,  because  the  justice  of 
God  ought  to  stand  higher  in  our  estimation,  than  all  that  we 
reckon  most  precious  and  valuable.  "  You  have  no  right  to 
object  to  me,  that  you  can  scarcely  turn  your  eyes  in  any 
direction,  without  being  suddenly  drawn  away  by  some 
temptation :  for  you  ought  rather  to  part  with  your  eyes, 
than  to  depart  from  the  commandments  of  God."  And  yet 
Christ  does  not  mean,  that  we  must  mutilate  our  body,  in 
order  to  obey  God :  but  as  all  would  readily  wish,  that  they 
should  not  be  restrained  from  the  free  use  of  their  senses, 
Christ  employs  an  exaggerated^  form  of  speech  to  show,  that 
whatever  hinders  us  from  yielding  that  obedience  to  God 
which  he  requires  in  his  law,  ought  to  be  cut  off.  And  he 
does  so  expressly,  because  men  allow  themselves  too  much 
liberty  in  that  respect.  If  the  mind  were  pure,  the  eyes  and 
hands  would  be  obedient  to  it ;  for  it  is  certain,  that  they 
have  no  movement  of  their  own.  But  here  we  are  deeply  to 
blame.  We  are  so  far  fr*om  being  as  careful  as  we  ought  to 
be,  to  avoid  allurements,  that  we  rather  provoke  our  senses 
to  wickedness  by  allowing  them  unbounded  liberty. 

Matthew.  Luke. 

V.  31.  Again,  it  hath  been  said,  Whoever  XYI.  18.  Whosoever 
shall  put  away  his  wife,  let  him  give  her  a  putteth  away  his  wife, 
writing   of  divorcement.^      32.    But  I  say  to     and  marrieth   another, 


^  "  Par  une  fa9on  de  parler  TiyperboUque,  (e'est  k  dire,  excessive  ;")- 
by  a  hyperbolical,  that  is,  an  excessive  mode  of  speaking." 
2  ^<  Ou,  separation  ;" — "  or,  separation." 


292  commentary  on  a 

Matthew.  Luke. 

you,  That  whosoever  shall  put  away  his  wife,  committeth     adultery  : 

except  on  account  of  unchastity,  causeth  her  and  whosoever  marrieth 

to  commit  adultery  :  and  whosoever  shall  marry  a  woman  put  away  from 

a  woman  that  is  put  away  committeth   adul-  her    husband    commit- 

tery.  teth  adultery. 

Matthew  V.  31.  Whosoever  shall  put  away  his  wife.  As  a 
more  suitable  occasion  for  discussing  and  explaining  this 
doctrine  at  greater  length  will  afterwards  occur,  (Matthew 
xix.  9,)  I  shall  now  state  briefly  what  Christ  says  in  this 
passage.  As  the  Jews  falsely  imagined  that  they  discharged 
their  whole  duty  toward  God,  when  they  kept  the  law  in  a 
national  manner,  so  whatever  the  national  law  did  not  forbid, 
they  foolishly  supposed  to  be  lawful.  Divorces,  which  hus- 
bands were  wont  to  give  to  their  wives,  had  not  been  pro- 
hibited by  Moses  as  to  external  order,  but  only,  for  the  sake 
of  restraining  lewdness,  he  had  ordered  that  "  a  bill  of  divorce- 
ment "  should  be  given  to  the  wives  who  were  put  away, 
(Deut.  xxiv.  1.)  It  was  a  sort  of  testimonial  of  freedom,  so 
that  the  woman  was  afterwards  free  from  the  yoke  and 
power  of  the  husband  ;  while  the  husband  at  the  same  time 
acknowledged,  that  he  did  not  send  her  away  on  account  of 
any  crime,  but  because  she  did  not  please  him.  Hence  pro- 
ceeded the  error,  that  there  was  nothing  wrong  in  such  put- 
ting away,  provided  that  the  forms  of  law  were  observed.^ 

But  they  did  wrong  in  viewing  as  a  matter  of  civil  law, 
the  rule  which  had  been  given  them  for  a  devout  and  holy 
life.  For  national  laws  are  sometimes  accommodated  to  the 
manners  of  men  :  but  God,  in  prescribing  a  spiritual  law, 
looked  not  at  what  men  can  do,  but  at  what  they  ought  to 
do.  It  contains  a  perfect  and  entire  righteousness,  though 
we  want  ability  to  fulfil  it.  Christ,  therefore,  admonishes  us 
not  to  conclude,  that  what  is  allowed  by  the  national  law  of 
Moses  is,  on  that  account,  lawful  in  the  sight  of  God.  That 
man,  (says  he,)  who  puts  away  his  wife,  and  gives  her  a  hill 
of  divorcement^  shelters  himself  under  the  pretence  of  the  law  : 


1  "  Pourveu  qu'on  observast  ce  que  la  Loy  commandoit  en  tel  cas  ;" — 
*'  provided  that  what  the  Law  commanded  in  such  a  case  were  observed." 


HARMONY  OF  THE  EVANGELISTS.  293 

but  the  bond  of  marriage  is  too  sacred  to  be  dissolved  at  the 
will,  or  rather  at  the  licentious  pleasure,  of  men.  Though 
the  husband  and  the  wife  are  united  by  mutual  consent,  yet 
God  binds  them  by  an  indissoluble  tie,  so  that  they  are  not 
afterwards  at  liberty  to  separate.  An  exception  is  added, 
except  on  account  of  fornication :  for  the  woman,  who  has 
basely  violated  the  marriage-vow,  is  justly  cast  oflf ;  because 
it  was  by  her  fault  that  the  tie  was  broken,  and  the  husband 
set  at  liberty. 

32.  Causeth  her  to  commit  adultery.  As  the  hill  of  divorce- 
ment bore,  that  the  woman  had  been  loosed  from  her  former 
husband,  and  might  enter  into  a  new  marriage,  the  man  who, 
unjustly  and  unlawfully,  abandons  the  wife  whom  God  had 
given  him,  is  justly  condemned  for  having  prostituted  his 
wife  to  others. 

Matthew. 

V.  33.  Again,  ye  have  heard  that  it  was  said  to  the  ancients,  Thou 
shalt  not  perjure  thyself:  but  thou  shalt  perform  to  the  Lord  what  thou 
hast  sworn.  34.  But  I  charge  you,  swear  not  at  all :  neither  by  heaven, 
for  it  is  the  throne  of  God :  35.  Nor  by  the  earth,  for  it  is  his  footstool : 
nor  by  Jerusalem,  for  it  is  the  city  of  the  great  King  :  36.  Nor  shalt  thou 
swear  by  thy  head  :  for  thou  canst  not  make  one  hair  white  or  black. 
37.  But  your  speech  shall  be,  Yes,  yes  ;  No,  no  :  for  what  is  beyond  these 
comes  from  evil.^ 

33.  Thou  shalt  not  perjure  thyself.  This  also  is  not  a 
correction  of  the  law,  but  a  true  interpretation  of  it.  For 
God  condemned  in  the  law  not  only  acts  of  perjury,  but 
lightness  in  swearing,  which  lessens  the  reverence  for  his 
name.  The  man  who  perjures  himself  is  not  the  only  person 
who  takes  the  name  of  God  in  vain,  (Ex.  xx.  7.)  He  does  so, 
who  idly  and  contemptuously  pronounces  the  name  of  God 
on  trivial  occasions,  or  in  ordinary  conversation.  While  the 
law  condemns  every  kind  of  profanation  of  the  name  of  God, 
the  Jews  imagined,  that  the  guilt  of  it  lay  entirely  in  acts  of 
perjury.     Christ  reproves  this  gross  error  of  supposing  that 


^  "  Du  mal,  o?(,  malin,  ou  mescJiant,''^  (James  v.  12  ;)  — "  from  evil,  07\ 
malignant^  or  wicked^ 


294  COMMENTARY  ON  A 

they  might,  without  danger,  abuse  the  name  of  God,  pro- 
vided they  did  not  swear  falsely.  We  are,  no  doubt,  strictly 
enjoined  to  perform  to  the  Lord  what  we  have  sworn:  for  he 
who,  after  employing  the  name  of  God,  cheats  and  deceives 
his  neighbours,  does  an  injury  to  God  as  well  as  to  man. 
But  it  is  improper  to  confine  to  a  single  part  that  which  has 
a  wider  reference.  Some  consider  the  word  perform  as 
applying  to  vows,  when  any  thing  has  been  promised  to  God 
on  account  of  religion.  But  this  mode  of  expression  applies 
very  well  to  all  promises  and  engagements,  which  have  been 
sanctioned  by  the  use  of  the  name  of  God  :  for  in  such  cases 
God  is  appealed  to  as  guarantee  between  the  parties,  to  secure 
their  fidelity. 

34.  Swear  not  at  all.  Many  have  been  led  by  the  phrase, 
not  at  ally  to  adopt  the  false  notion,  that  every  kind  of  swear- 
ing is  condemned  by  Christ.  Some  good  men  have  been 
driven  to  this  extreme  rigour  by  observing  the  unbridled 
licentiousness  of  swearing,  which  prevailed  in  the  world. 
The  Anabaptists,  too,  have  blustered  a  great  deal,  on  the 
ground,  that  Christ  appears  to  give  no  liberty  to  swear  on 
any  occasion,  because  he  commands.  Swear  not  at  all.  But 
we  need  not  go  beyond  the  immediate  context  to  obtain  the 
exposition ;  for  he  immediately  adds,  neither  by  heaven,  nor 
hy  the  earth.  Who  does  not  see  that  those  kinds  of  swear- 
ing were  added  by  way  of  exposition,  to  explain  the  former 
clause  more  fully  by  specifying  a  number  of  cases  ?  The 
Jews  had  circuitous  or  indirect  ways  of  swearing :  and  when 
they  sioore  hy  heaven,  or  hy  earth,  or  by  the  altar,  (Mat.  xxiii. 
18,)  they  reckoned  it  to  be  next  to  nothing ;  and,  as  one 
vice  springs  from  another,  they  defended,  under  this  pretence, 
any  profanation  of  the  name  of  God  that  was  not  openly 
avowed. 

To  meet  this  crime,  our  Lord  declares  that  they  must  not 
swear  at  all,  either  in  this  or  that  way,  either  by  heaven,  or 
by  the  earth.  Hence  we  conclude,  that  the  particle,  at  all, 
relates  not  to  the  substance,  but  to  the  form,  and  means, 
"  neither  directly  nor  indirectly,"  It  would  otherwise  have 
been  superfluous  to  enumerate  those  kinds :  and  therefore 


HAEMONY  OF  THE  EVANGELISTS.  295 

the  Anabaptists  betray  not  only  a  rage  for  controversy,  but 
gross  ignorance,  when  they  obstinately  press  upon  us  a  single 
word,  and  pass  over,  with  closed  eyes,  the  whole  scope  of 
the  passage.  Is  it  objected,  that  Christ  permits  no  swear- 
ing ?  I  reply :  What  the  expounder  of  the  law  says,  must 
be  viewed  in  connection  with  its  design.  His  statement 
amounts  to  this,  that  there  are  other  ways  of  "  taking  the 
name  of  God  in  vain,"  besides  perjury ;  and,  therefore,  that 
we  ought  to  refrain  from  allowing  ourselves  the  liberty  of 
unnecessary  swearing :  for,  when  there  are  just  reasons  to 
demand  it,  the  law  not  only  permits,  but  expressly  commands 
us  to  swear.  Christ,  therefore,  meant  nothing  more  than 
this,  that  all  oaths  are  unlawful,  which  in  any  way  abuse  and 
profane  the  sacred  name  of  God,  for  which  they  ought  to 
have  had  the  effect  of  producing  a  deeper  reverence. 

Neither  by  heaven.  It  is  a  mistake  to  explain  these  words 
as  meaning,  that  such  forms  of  swearing  are  condemned  by 
Christ  as  faulty,  on  the  ground  that  we  ought  to  swear  by 
God  only.  The  reasons  which  he  brings  forward  tend 
rather  to  the  opposite  view,  that  we  swear  by  the  name  of 
God  even  when  we  name  the  heaven,  and  the  earth :  because 
there  is  no  part  of  the  world  on  which  God  has  not  engraved 
the  marks  of  his  glory.  But  this  statement  appears  not  to 
agree  with  the  precept  of  the  law,  in  which  God  expressly 
commands  us  to  "swear  by  his  name,"  (Deut.  vi.  13;)  and 
likewise  with  so  many  passages  of  Scripture,  in  which  he 
complains,  that  injury  is  done  to  him,  if  we  swear  by  crea- 
tures. I  reply :  It  is  a  corruption  allied  to  idolatry,  when 
we  appeal  to  them  either  as  having  a  right  to  judge,  or  au- 
thority to  prove  testimony :  for  we  must  look  at  the  object 
of  swearing.  It  is  an  appeal  which  men  make  to  God  to 
revenge  falsehood,  and  to  uphold  truth.  This  honour  can- 
not be  transferred  to  another,  without  committing  an  outrage 
on  the  divine  majesty. 

For  the  same  reason  the  Apostle  says,  that  we  do  not 
swear  in  a  right  manner,  unless  we  swear  by  the  greater,  and 
that  it  belongs  to  God  alone  to  swear  by  himself,  (Heb.  vi. 
13.)  Thus  any  one  who,  in  ancient  times,  swore  by 
"  Moloch,"  (Lev.  xviii.  21,)  or  by  any  other  idol,  withdrew 


296  COMMENTARY  ON  A 

something  of  what  belonged  to  God ;  because  they  put  that 
idol  in  the  place  of  God,  as  possessing  an  acquaintance  with 
the  hearts,  and  as  the  judge  of  the  souls  of  men.  And  in 
our  own  times,  those  who  swear  by  angels,  or  by  departed 
saints,  take  from  God  what  belongs  to  him,  and  ascribe  to 
them  a  divine  majesty.  The  case  is  different,  when  men 
swear  hy  heaven  and  earthy  with  a  view  to  the  Creator  him- 
self: for,  in  that  case,  the  sanctity  of  the  oath  is  not  founded 
on  creatures,  but  God  alone  is  appealed  to  as  a  witness,  by 
bringing  forward  the  symbols  of  his  glory. 

Heaven  is  called  in  Scripture  (Isa.  Ixvi.  1)  the  throne  of 
God :  not  that  he  dwells  in  heaven  alone,  but  to  teach  men 
to  raise  their  minds  upwards,  whenever  they  think  of  him, 
and  not  to  form  any  low  or  earthly  conceptions  of  him. 
Again,  the  earth  is  called  his  footstool,  (v.  35,)  to  inform  us, 
that  he  fills  all  things,  and  that  no  extent  of  space  can  con- 
tain him.  The  holiness  of  Jerusalem  (v.  35)  depended  on 
his  promise.  It  was  the  holy  city,  (Isa.  lii.  1  :)  because  God 
had  selected  it  to  be  the  seat  and  residence  of  his  empire. 
When  men  sivear  hy  their  head,  (v.  36,)  they  bring  forward 
their  life,  which  is  a  remarkable  gift  of  God,  as  a  pledge  of 
their  sincerity. 

37.  But  your  speech  shall  be,  Yes,  yes  ;  No,  no.  Christ  now 
prescribes,  in  the  second  place,  a  remedy;  which  is,  that 
men  act  towards  each  other  sincerely  and  honestly  :  for  then 
simplicity  of  speech  will  have  quite  as  much  weight  as  an 
oath  has  among  those  who  are  not  sincere.  Now,  this  is 
certainly  the  best  way  of  correcting  faults,  to  point  out  the 
sources  from  which  they  spring.  Whence  comes  the  great 
propensity  to  swearing,  but  from  the  great  falsehood,  the 
numerous  impositions,  the  unsteady  and  light  conduct,  so 
that  hardly  any  thing  is  believed  ?  ^  Fairness  and  honesty  in 
our  words  are,  therefore,  demanded  by  Christ,  that  there 
may  be  no  longer  any  occasion  for  an  oath. 

^  "  D'ou  vient  une  si  grande  legerete  en  sermens,  sinon  qu'entre  tout  de 
mensonges,  tromperies,  inconstance  et  babil,  on  ne  sait  qui  croire,  ni  a  qui 
se  fier?" — "  Whence  comes  so  great  a  lightness  about  oaths,  but  that 
among  so  many  Hes  and  impositions,  and  so  much  unsteadiness  and 
trifling,  one  does  not  know  whom  to  believe  or  whom  to  trust  ?  " 


HARMONY  OF  THE  EVANGELISTS.  297 

"  Yes,  yes;  No,  no."  This  repetition  means,  that  we 
ought  to  abide  by  our  words,  so  that  all  may  be  convinced 
of  our  honesty.  Now,  as  this  is  the  true  and  lawful  method 
of  proceeding,  when  men  have  nothing  on  their  tongue  but 
what  is  in  their  heart,  Christ  declares,  that  what  is  beyond 
these  comes  from  evil.  I  do  not  approve  of  the  exposition  of 
these  words  which  some  have  given,  that  the  criminality  of 
swearing  ought  to  be  charged  on  the  man  who  does  not  give 
credit  to  what  another  says.  Christ  teaches  us,  in  my  opi- 
nion, that  it  originates  in  the  wickedness  of  men,  that  they 
are  compelled  to  swear:  for,  if  honesty  prevailed  among 
men,  if  they  were  not  inconsistent  and  hypocritical,  they 
would  maintain  that  simplicity  which  nature  dictates.  And 
yet  it  does  not  foUow,  that  it  is  unlawful  to  swear,  when 
necessity  demands  it ;  for  many  things  are  proper  in  them- 
selves, though  they  have  had  a  wicked  origin. 

Matthew.  Luke. 

V.  38.  You  have  heard  that  it  was  said,         VI.  29.  To  him  who  striketh 

An  eye  for  an  eye,  and  a  tooth  for  a  tooth,  thee  on  one  cheek  offer  also 

39.  But  I  say  to  you.  Do  not  resist  evil :  the  other,  and  from  him  who 
but  whoever  shall  inflict  a  blow  on  thy  taketh  away  thy  cloak,  do  not 
right  cheek,  turn  to  him  the  other  also  :  forbid    thy   coat    also.       30. 

40.  And  to  him  who  wishes  to  enter  into  a  And  to  every  one  that  ask- 
law-suit  with  thee,  and  to  take  away  thy  eth  from  thee  give ;  and 
coat,  allow  him  thy  cloak  also :  41.  And  from  him  who  takes  what 
whoever  shall  constrain  thee  to  one  mile,  are  thine,  do  not  ask  them 
go  with  him  two.  again. 

Matthew  Y.  38.  An  eye  for  an  eye.  Here  another  error 
is  corrected.  God  had  enjoined,  by  his  law,  (Lev.  xxiv.  20,) 
that  judges  and  magistrates  should  punish  those  who  had 
done  injuries,  by  making  them  endure  as  much  as  they  had 
inflicted.  The  consequence  was,  that  every  one  seized  on 
this  as  a  pretext  for  taking  private  revenge.  They  thought 
that  they  did  no  wrong,  provided  they  were  not  the  first  to 
make  the  attack,  but  only,  when  injured,  returned  like  for 
like.  Christ  informs  them,  on  the  contrary,  that,  though 
judges  were  entrusted  with  the  defence  of  the  community, 
and  were  invested  with  authority  to  restrain  the  wicked  and 
repress  their  violence,  yet  it  is  the  duty  of  every  man  to 
bear  patiently  the  injuries  which  he  receives. 


298  COMMENTARY  ON  A 

39.  Do  not  resist  evil.  There  are  two  ways  of  resisting : 
the  one,  by  warding  off  injuries  through  inoffensive  conduct ; 
the  other,  by  retaliation.^  Though  Christ  does  not  permit 
his  people  to  repel  violence  by  violence,  yet  he  does  not  for- 
bid them  to  endeavour  to  avoid  an  unjust  attack.  The  best 
interpreter  of  this  passage  that  we  can  have  is  Paul,  who 
enjoins  us  rather  to  "  overcome  evil  by  good"  (Eom.  xii.  21) 
than  contend  with  evil-doers.^  We  must  attend  to  the  con- 
trast between  the  vice  and  the  correction  of  it.  The  present 
subject  is  retaliation.^  To  restrain  his  disciples  from  that 
kind  of  indulgence,  he  forbids  them  to  render  evil  for  evil. 
He  afterwards  extends  the  law  of  patience  so  far,  that  we 
are  not  only  to  bear  patiently  the  injuries  we  have  received, 
but  to  prepare  for  bearing  fresh  injuries.  The  amount  of  the 
whole  admonition  is,  that  believers  should  learn  to  forget  the 
wrongs  that  have  been  done  them, — that  they  should  not, 
when  injured,  break  out  into  hatred  or  ill-will,  or  wish  to 
commit  an  injury  on  their  part, — but  that,  the  more  the 
obstinacy  and  rage  of  wicked  men  was  excited  and  inflamed, 
they  should  be  the  more  fuUy  disposed  to  exercise  patience. 
Whoever  shall  inflict  a  blow,  Julian^  and  others  of  the 
same  description,  have  foolishly  slandered  this  doctrine  of 
Christ,  as  if  it  entirely  overturned  the  laws  of  a  country,  and 
its  civil  courts.  Augustine^  in  his  fifth  epistle,  employs  much 
skill  and  judgment  in  showing,  that  the  design  of  Christ  was 
merely  to  train  the  minds  of  believers  to  moderation  and 
justice,  that  they  might  not,  on  receiving  one  or  two  offences, 


^  "  L'une  par  laquelle  nous  empeschons  qu'on  ne  nous  outrage,  sans 
mal-faire  a  personne  de  nostre  coste  :  I'autre,  par  laquelle  nous  rendons 
mal  pour  mal." — "  The  one,  by  which  we  prevent  attacks  from  being  made 
on  us,  without  doing  ill  to  any  person  on  our  part :  the  other,  by  which 
we  render  evil  for  evil." 

2  "  Plustost  que  de  rendre  la  pareUle  a  celuy  qui  nous  a  mal-fait." — 
"  Rather  than  return  the  like  to  him  who  has  done  us  wrong." 

3  "  H  est  ici  parle  de  la  fa9on  de  faire  de  ceux  lesquels  rendent  la 
pareille  k  ceux  qui  les  ont  offensez." — "  The  subject  here  spoken  of  is  the 
manner  of  acting  of  those  who  render  the  like  to  those  who  have  offended 
them." 

"*  Julian^  the  Roman  Emperor,  generally  known  by  the  name  of  Julian 
the  Apostate.  The  inveterate  hatred  of  this  man  to  the  very  ifame  of  our 
blessed  Saviour  has  gained  him  a  painfully  conspicuous  place  in  ecclesias- 
tical history. — Ed. 


HARMONY  OF  THE  EVANGELISTS.  299 

fail  or  lose  courage.  The  observation  of  Augustine,  "  that 
this  does  not  lay  down  a  rule  for  outward  actions,"  is  true, 
if  it  be  properly  understood.  I  admit  that  Christ  restrains 
our  hands,  as  well  as  our  minds,  from  revenge :  but  when 
any  one  has  it  in  his  power  to  protect  himself  and  his  pro- 
perty from  injury,  without  exercising  revenge,  the  words  of 
Christ  do  not  prevent  him  from  turning  aside  gently  and 
inoffensively  to  avoid  the  threatened  attack. 

Unquestionably,  Christ  did  not  intend  to  exhort  his  people 
to  whet  the  malice  of  those,  whose  propensity  to  injure 
others  is  sufficiently  strong :  and  if  they  were  to  turn  to 
them  the  other  cheek,  what  would  it  be  but  holding  out  such 
an  encouragement  ?  It  is  not  the  business  of  a  good  and 
judicious  commentator  to  seize  eagerly  on  syllables,  but  to 
attend  to  the  design  of  the  speaker :  and  nothing  is  more 
unbecoming  the  disciples  of  Christ,  than  to  spend  time  in 
cavilling  about  words,  where  it  is  easy  to  see  what  the 
Master  means.  But  in  the  present  instance,  the  object 
which  Christ  has  in  view  is  perfectly  obvious.  He  tells  us, 
that  the  end  of  one  contest  will  be  the  beginning  of  another, 
and  that,  through  the  whole  course  of  their  life,  believers 
must  lay  their  account  with  sustaining  many  injuries  in 
uninterrupted  succession.  When  wrong  has  been  done 
them  in  a  single  instance,  he  wishes  them  to  be  trained  by 
this  example  to  meek  submission,  that  by  suflPering  they 
may  learn  to  be  patient. 

40.  And  to  him  who  wishes  to  enter  into  a  law-suit  with  thee, 
Christ  now  glances  at  another  kind  of  annoyance,  and  that 
is,  when  wicked  men  torment  us  with  law-suits.  He  com- 
mands us,  even  on  such  an  occasion,  to  be  so  patient  and 
submissive  that,  when  our  coat  has  been  taken  away,  we  shall 
be  prepared  to  give  up  our  cloak  also.  None  but  a  fool  will 
stand  upon  the  words,  so  as  to  maintain,  that  we  must  yield 
to  our  opponents  what  they  demand,  before  coming  into  a 
court  of  law :  for  such  compliance  would  more  strongly  in- 
flame the  minds  of  wicked  men  to  robbery  and  extortion ;  and 
we  know,  that  nothing  was  farther  from  the  design  of  Christ. 
What  then  is  meant  by  giving  the  cloak  to  him  who  endea^ 


300  COMMENTARY  ON  A 

vours,  on  the  ground  of  a  legal  claim,^  to  take  away  our  coat  ? 
If  a  man,  oppressed  by  an  unjust  decision,  loses  what  is  his 
own,  and  yet  is  prepared,  when  it  shall  be  found  necessary, 
to  part  with  the  remainder,  he  deserves  not  less  to  be  com- 
mended for  patience,  than  the  man  who  allows  himself  to 
be  twice  robbed  before  coming  into  court.  In  short,  when 
Christians  meet  with  one  who  endeavours  to  wrench  from 
them  a  part  of  their  property,  they  ought  to  be  prepared  to 
lose  the  whole. 

Hence  we  conclude,  that  Christians  are  not  entirely  pro- 
hibited from  engaging  in  law-suits,  provided  they  have  a 
just  defence  to  offer.  Though  they  do  not  surrender  their 
goods  as  a  prey,  yet  they  do  not  depart  from  this  doctrine 
of  Christ,  which  exhorts  us  to  bear  patiently  "  the  spoiling 
of  our  goods,"  (Heb.  x.  34.)  It  is,  no  doubt,  rare  to  find  a 
man  who  proceeds,  wath  mild  and  proper  feelings,  to  plead 
in  a  court :  but,  as  it  is  possible  for  a  man  to  defend  a  just 
cause  with  a  view  to  the  public  advantage,  we  have  no  right 
to  condemn  the  thing  in  itself,  because  it  appears  to  be 
directed  by  improper  feelings. 

The  different  modes  of  expression  which  are  employed  by 
Matthew  and  Luke,  make  no  alteration  in  the  meaning.  A 
cloak  is  usually  of  more  value  than  a  coat :  and  accordingly, 
when  Matthew  says,  that  we  ought  to  give  a  cloak  to  him  who 
takes  away  a  coat,  he  means  that,  after  having  sustained  a 
smaller  loss,  w^e  ought  to  be  prepared  to  endiure  a  greater. 
What  is  stated  by  Luke  agrees  with  the  ancient  proverb, 
"  The  coat  is  nearer  than  the  cloak."  ^ 

Luke  VI.  30.  To  every  one  that  asketh  of  thee.  The  same 
words,  as  we  shall  presently  see,  are  found  in  Matthew  :  for 
it  may  readily  be  inferred  from  the  context,  that  Luke  does 
not  here  speak  of  a  request  to  obtain  assistance,  but  of 
actions  at  law,  which  bad  men  raise  for  the  purpose  of  carry- 
ing off  the  property  of  others.     From  him  who  takes  away 

^  "  Sous  couleur  de  proceder  par  voye  de  justice  ;" — "under  pretence 
of  proceeding  by  way  of  justice." 

2  "  Que  le  saye  est  plus  pres  de  la  chair  que  le  manteau." — "  That  the 
coat  is  nearer  the  flesh  than  the  cloak." 


HARMONY  OF  THE  EVANGELISTS.  301 

what  are  thine,  ask  them  not  again.  If  it  is  thought  better  to 
read  the  two  clauses  separately,  I  have  no  objection :  and 
then  it  will  be  an  exhortation  to  liberality  in  giving.  As  to 
the  second  clause,  in  which  Christ  forbids  us  to  ask  again 
those  things  which  have  been  unjustly  taken  away,  it  is  un- 
doubtedly an  exposition  of  the  former  doctrine,  that  we 
ought  to  bear  patiently  "  the  spoiling  of  our  goods."  But 
we  must  remember  what  I  have  already  hinted,  that  we 
ought  not  to  quibble  about  words,  as  if  a  good  man  were  not 
permitted  to  recover  what  is  his  own,  when  God  gives  him 
the  lawful  means.  We  are  only  enjoined  to  exercise  patience, 
that  we  may  not  be  unduly  distressed  by  the  loss  of  our  pro- 
perty, but  calmly  wait,  till  the  Lord  himself  shall  call  the 
robbers  to  account. 

Matthew.  Luke. 

V.  42.    Give  to  him  VI.    34.    If  you  shall  lend  to  those  from 

that    asketh    of   thee  :  whom  you  hope  that  you   will   receive,  what 

and  from  him  who  de-  kindness  will   it   be   in  you  ?    for  sinners  also 

sires   to    borrow    from  lend  to  sinners,  that  they  may  receive  the  like, 

thee,  turn  not  thou  a-  35.  Lend  ye,  expectmg  nothing  again,  and  your 

way.  reward  shall  be  great. 

Matthew  V.  42.  Give  to  him  that  asketh  of  thee.  Though 
the  w^ords  of  Christ,  which  are  related  by  Matthew,  appear 
to  command  us  to  give  to  all  without  discrimination,  yet  we 
gather  a  different  meaning  from  Luke,  who  explains  the 
whole  matter  more  fully.  First,  it  is  certain,  that  it  was  the 
design  of  Christ  to  make  his  disciples  generous,  but  not  pro- 
digals :  and  it  would  be  a  foolish  prodigality  to  scatter  at 
random  what  the  Lord  has  given  us.  Again,  we  see  the 
rule  which  the  Spirit  lays  down  in  another  passage  for  libe- 
rality. Let  us  therefore  hold,  first,  that  Christ  exhorts  his 
disciples  to  be  liberal  and  generous  ;  and  next,  that  the  way 
of  doing  it  is,  not  to  think  that  they  have  discharged  their 
duty  when  they  have  aided  a  few  persons,  but  to  study  to 
be  kind  to  all,  and  not  to  be  weary  of  giving,  so  long  as  they 
have  the  means. 

Besides,  that  no  man  may  cavil  at  the  words  of  Matthew, 


302  COMMENTARY  ON  A 

let  US  compare  what  is  said  by  Luke.  Christ  affirms  that 
when,  in  lending  or  doing  other  kind  offices,  we  look  to 
the  mutual  reward,  we  perform  no  part  of  our  duty  to  God. 
He  thus  draws  a  distinction  between  charity  and  carnal 
friendship.  Ungodly  men  have  no  disinterested  affection  for 
each  other,  but  only  a  mercenary  regard  :  and  thus,  as  Plato 
judiciously  observes,  every  man  draws  on  himself  that  affec- 
tion which  he  entertains  for  others.  But  Christ  demands 
from  his  own  people  disinterested  beneficence,  and  bids  them 
study  to  aid  the  poor,  from  whom  nothing  can  be  expected 
in  return.  We  now  see  what  it  is,  to  have  an  open  hand  to 
petitioners.  It  is  to  be  generously  disposed  to  all  who  need 
our  assistance,  and  who  cannot  return  the  favour. 

Luke  YI.  35.  Lendj  expecting  nothing  again.  It  is  a  mis- 
take to  confine  this  statement  to  usury,  as  if  Christ  only  for- 
bade his  people  to  be  usurers.  The  preceding  part  of  the 
discourse  shows  clearly,  that  it  has  a  wider  reference.  After 
having  explained  what  wicked  men  are  wont  to  do, — to  love 
their  friends, — to  assist  those  from  whom  they  expect  some 
compensation, — to  lend  to  persons  like  themselves,  that  they 
may  afterwards  receive  the  like  from  them, — Christ  proceeds 
to  show  how  much  more  he  demands  from  his  people, — to 
love  their  enemies,  to  show  disinterested  kindness,  to  lend 
without  expecting  a  return.  We  now  see,  that  the  word 
nothing  is  improperly  explained  as  referring  to  usury,  or  to 
any  interest  that  is  added  to  the  principal :  ^  whereas  Christ 

^  "  De  I'usure  et  accroissement  qui  vient  outre  le  principal ;" — "  of 
usury  and  increase  wliich  comes  beyond  tlie  principal."  On  the  lawfulness 
of  lending  money  at  interest,  the  most  enlightened  men,  at  the  time  when 
our  author  wrote,  were  strangely  divided  in  sentiment.  His  own  views 
were  unfolded  in  a  small  work,  which  has  been  admired  by  competent 
judges  for  the  purity  of  French  style,  and  for  enlarged  views  of  Political 
Economy.  After  suffering  not  a  little  obloquy  for  his  manner  of  applying 
the  law  of  God  to  commercial  questions,  he  has  been  vindicated  by  the 
imanimous  opinion  of  posterity  ;  and  his  performance,  having  served  its 
purpose,  has  been  quietly  laid  on  the  shelf.  We  allude  to  it  only  to  ac- 
count for  the  rapid  and  cursory  manner  in  which  he  disposes  here  of  a 
question,  on  which  all  who  wish  to  know  his  opuiions  may  satisfy  them- 
selves by  perusing  his  own  complete  and  elaborate  statement  of  the  argu- 
ment.— Ed, 


HARMONY  OF  THE  EVANGELISTS.  303 

only  exhorts  us  to  perform  our  duties  freely,  and  tells  us  that 
mercenary  acts  are  of  no  account  in  the  sight  of  God.^  Not 
that  he  absolutely  condemns  all  acts  of  kindness  which  are 
done  in  the  hope  of  a  reward ;  but  he  shows  that  they  are  of 
no  weight  as  a  testimony  of  charity ;  because  he  alone  is 
truly  beneficent  to  his  neighbours,  who  is  led  to  assist  them 
without  any  regard  to  his  own  advantage,  but  looks  only  to 
the  necessities  of  each.  Whether  it  is  ever  lawful  for  Chris- 
tians to  derive  profit  from  lending  money,  I  shall  not  argue 
at  greater  length  under  this  passage,  lest  I  should  seem  to 
raise  the  question  unseasonably  out  of  a  false  meaning  which 
I  have  now  refuted.  Christ's  meaning,  as  I  have  already 
explained,  is  simply  this :  When  believers  lend,  they  ought 
to  go  beyond  heathens ;  or,  in  other  words,  they  ought  to 
exercise  pure  liberality. 

Matthew.  Luke. 

V.  43.  Ye  have  heard  that  it  hath         VI.  27.  But  I  say  to  you  who 

been    said,    Thou     shalt    love    thy  hear,  Love  your  enemies  :  do  good 

neighbour,  and  thou  shalt  hate  thy  to  those  who  hate  you.     28.  Bless 

enemy.     44.  But  I  say  to  you,  Love  those  who  curse  you,  and  pray  for 

your  enemies  :  bless  those  who  curse  those  who  injure  yOu.      (A  little 

you  :  do  good  to  those  who  hate  you :  after.)     32.  And  if  you  love  those 

and  pray  for  those  who  injure  and  who  love  you,  what  good-will  shall 

persecute  you :  45.  That  you  may  be  it  be  in  you  ?  for  smners  also  love 

the  children  of  your  Father  who  is  those   by  whom   they   are    loved, 

in  heaven  :  for  he  maketh  his  sun  to  33.  And  if  you  shall  do  good  to 

rise  on  the  evil  and  the  good,  and  those  who   do  good  to  you,  what 

sendeth  rain  upon  the  just  and  un-  good- will  shall  it  be  in  you  ?  for 

just.    46.  For  if  you  shall  love  those  sinners   also   do   this.      {Again  a 

who  love  you,  what  reward  shall  you  little  after.)      35.  But  love  your 

have  ?  Do  not  also  the  publicans  the  enemies.     (Again.)     And  ye  shall 

same?  47.  And  if  you  shall  embrace  be   the  children  of  the   Highest: 

your  brethren   only,  what   do   you  for  he  is  kind  to   the   unthankful 

more  ?    Do  not  also  the  pubUcans  and   evil.      36.    Be    ye  therefore 

thus  ?  48.  You  shall,  therefore,  be  merciful,  as   your  Father  also   is 

perfect,    as  your  Father  who  is  in  merciful, 
heaven  is  perfect. 

Matthew  V.  43.  Thou  shalt  love  thy  neighbour.  It  is 
astonishing,  that  the  Scribes  fell  into  so  great  an  absurdity, 

•  "  Que  les  plaisirs  lesquels  les  hommes  se  font  les  uns  aux  autres,  sous 
esperance  de  recompense,  ne  viennent  point  en  conte  devant  Dieu." — 
"  That  the  gratifications  which  men  give  to  each  other,  in  expectation  of 
reward,  come  not  into  reckoning  before  God." 


304  COMMENTARY  ON  A 

as  to  limit  the  word  neighbour  to  benevolent  persons :  for  j 
nothing  is  more  obvious  or  certain  than  that  God,  in  speak- 
ing of  our  neighbours,  includes  the  whole  human  race.  Every- 
man is  devoted  to  himself;  and  whenever  a  regard  to  per-  j 
sonal  convenience  occasions  an  interruption  of  acts  of  kind-  j 
ness,  there  is  a  departure  from  that  mutual  intercourse,  which 
nature  itself  dictates.     To  keep  up  the  exercise  of  brotherly  ; 
love,  God  assures  us,  that  all  men  are  our  brethren,  because 
they  are  related  to  us  by  a  common  nature.     Whenever  I  i 
see  a  man,  I  must,  of  necessity,  behold  myself  as  in  a  mirror :  j 
for  he  is   my  bone  and  my  fleshy   (Gen.  xxix.  14.)     Now,  j 
though  the  greater  part  of  men  break  off,  in  most  instances,  \ 
from  this  holy  society,  yet  their  depravity  does  not  violate  \ 
the  order  of  nature;  for  we  ought  to  regard  God  as  the  I 
author  of  the  union.  : 
Hence  we  conclude,  that  the  precept  of  the  law,  by  which  j 
we  are  commanded  to  love  our  neighbour,  is  general.     But  : 
the  Scribes,  judging  of  neighbourhood  from  the  disposition  of  < 
the  individual,  affirmed  that  no  man  ought  to  be  reckoned  a 
neighbour  J  unless  he  were  worthy  of  esteem  on  account  of  ■ 
his  own  excellencies,  or,  at  least,  unless  he  acted  the  part  of  < 
a   friend.      This  is,  no  doubt,    supported   by  the  common  ! 
opinion;  and  therefore  the  children  of  the  world  are  not 
ashamed  to  acknowledge  their  resentments,  when  they  have  ; 
any  reason  to  assign  for  them.     But  the  charity,  which  God  I 
requires  in  his  law,  looks  not  at  what  a  man  has  deserved, 
but  extends  itself  to  the  unworthy,  the  wicked,  and  the 
ungrateful.     Now,  this  is  the  true  meaning  which  Christ 
restores,   and   vindicates   from   calumny;    and  hence   it   is  I 
obvious,  as  I  have  already  said,  that  Christ  does  not  intro-  : 
duce  new  laws,  but  corrects  the  wicked  glosses  of  the  Scribes,  \ 
by  whom  the  purity  of  the  divine  law  had  been  corrupted.  ' 

\ 
44.    Love  your  enemies.      This  single  point  includes  the     \ 
whole  of  the  former  doctrine :  for  he  who  shall  bring  his 
mind  to  love  those  who  hate  him,  will  naturally  refrain  from     j 
all  revenge,  will  patiently  endure  evils,  will  be  much  more 
prone  to  assist  the  wretched.     Christ  presents  to  us,  in  a 
summary  view,  the  way  and  manner  of  fulfilling  this  precept, 


HARMONY  OF  THE  EVANGELISTS.  305 

Thou  shalt  love  thy  neighbour  as  thyself,  (Mat.  xxii.  39.)  For 
no  man  will  ever  come  to  obey  this  precept,  till  he  shall  have 
given  up  self-love,  or  rather  denied  himself,  and  till  men,  all 
of  whom  God  has  declared  to  be  connected  with  him,  shall 
be  held  by  him  in  such  estimation,  that  he  shall  even  pro- 
ceed to  love  those  by  whom  he  is  regarded  with  hatred. 

We  learn  from  these  words,  how  far  believers  ought  to  be 
removed  from  every  kind  of  revenge :  for  they  are  not  only 
forbidden  to  ask  it  from  God,  but  are  commanded  to  banish 
and  eiface  it  from  their  minds  so  completely,  as  to  bless  their 
enemies.  In  the  meantime,  they  do  not  fail  to  commit  their 
cause  to  God,  till  he  take  vengeance  on  the  reprobate  :  for 
they'desire,  as  far  as  lies  in  them,  that  the  wicked  should 
return  to  a  sound  mind,  that  they  may  not  perish ;  and  thus 
they  endeavour  to  promote  their  salvation.  And  there  is 
still  this  consolation,  by  which  all  their  distresses  are  soothed. 
They  entertain  no  doubt,  that  God  will  be  the  avenger  of 
obstinate  wickedness,  so  as  to  make  it  manifest,  that  those 
who  are  unjustly  attacked  are  the  objects  of  his  care.  It  is 
very  difficult,  indeed,  and  altogether  contrary  to  the  disposi- 
tion of  the  flesh,  to  render  good  for  evil.  But  our  vices  and 
weakness  ought  not  to  be  pleaded  as  an  apology.  We  ought 
simply  to  inquire,  what  is  demanded  by  the  law  of  charity : 
for,  if  we  rely  on  the  heavenly  power  of  the  Spirit,  we  shall 
encounter  successfully  all  that  is  opposed  to  it  in  our  feel- 
ings. 

This  is  undoubtedly  the  reason  why  monks,  and  other 
bawlers  of  the  same  class,  imagined  that  these  were  advices, 
and  not  precepts,  given  by  Christ :  for  they  took  the  strength 
of  men  as  the  standard,  for  ascertaining  what  they  owe  to 
God  and  to  his  law.  And  yet  the  monks  were  not  ashamed 
to  claim  perfection  for  themselves,  having  voluntarily  bound 
themselves  to  attend  to  his  advices.  How  faithfully  they 
support  the  title  to  which  they  lay  claim  I  do  not  now  say  :  ^ 
but  the  folly  and  absurdity  of  alleging,  that  they  are  only  ad- 

^  "  Je  ne  touche  point  pour  le  present  combien  ils  s'acquittent  vailla- 
ment  et  fidelement  de  ce  dont  ils  se  vantent  de  paroles." — "  I  say  no- 
thing, for  the  present,  as  to  the  valiant  and  faithful  manner  in  which 
they  accomplish  what  they  boast  of  in  words." 

VOL.  L  U 


306  COMMENT AKY  ON  A 

vices,  will  appear  from  many  considerations.  First,  to  say- 
that  he  advised  his  disciples,  but  did  not  authoritatively 
command  them,  to  do  what  was  right,  is  to  dishonour 
Christ.  Secondly,  to  represent  the  duties  of  charity,  which 
depend  on  the  law,  as  matters  on  which  they  are  left  at 
liberty,  is  highly  foolish.^  Thirdly,  the  words  lyw  bi  XsyM 
v/j^Tvj  but  I  say  to  you,  mean  in  this  passage,  "  I  denounce," 
or  "  I  command,"  and  cannot,  with  propriety,  be  rendered, 
"  I  advise."  Lastly,  that  it  is  an  express  command  of  what 
must  necessarily  be  obeyed,  is  proved,  without  any  difficulty, 
from  the  words  of  Christ :  for  he  immediately  adds, 

45.  TJiat  ye  may  he  the  children  of  your  Father  who  is  in 
heaven.  When  he  expressly  declares,  that  no  man  will  be  a 
child  of  God,  unless  he  love  those  who  hate  him^  who  shall 
dare  to  say,  that  we  are  not  bound  to  observe  this  doctrine  ? 
The  statement  amounts  to  this,  "  Whoever  shall  wish  to  be 
accounted  a  Christian,  let  him  love  his  enemiesr  It  is  truly 
horrible  and  monstrous,  that  the  world  should  have  been 
covered  with  such  thick  darkness,  for  three  or  four  centuries, 
as  not  to  see  that  it  is  an  express  command,  and  that  every 
one  who  neglects  it  is  struck  out  of  the  number  of  the 
children  of  God. 

It  ought  to  be  observed  that,  when  the  example  of  God  is 
held  out  for  our  imitation,  this  does  not  imply,  that  it  would 
be  becoming  in  us  to  do  whatever  God  does.  He  frequently 
punishes  the  wicked,  and  drives  the  wicked  out  of  the  world. 
In  this  respect,  he  does  not  desire  us  to  imitate  him  :  for  the 
judgment  of  the  world,  which  is  his  prerogative,  does  not 
belong  to  us.  But  it  is  his  will,  that  we  should  imitate  his 
fatherly  goodness  and  liberality.  This  was  perceived,  not 
only  by  heathen  philosophers,  but  by  some  wricked  despisers 
of  godliness,  who  have  made  this  open  confession,  that  in 
nothing  do  men  resemble  God  more  than  in  doing  good.     In 


*  "  C'est  une  chose  tant  et  plus  absurde,  que  les  devoirs  de  charite,  qui 
dependent  de  la  Loy,  soyent  mis  en  la  liberie  des  hommes,  de  les  faire,  ou 
deles  laisser." — "It  is  an  exceedingly  absurd  thing,  that  the  duties  of 
charity,  which  depend  on  the  Law,  should  be  put  in  the  power  of  men  to 
do  them,  or  to  let  them  alone." 


HARMONY  OP  THE  EVANGELISTS.  307 

short,  Christ  assures  us,  that  this  will  be  a  mark  of  our  adop- 
tion, if  we  are  kind  to  the  unthankful  and  evil.  And  yet  you 
are  not  to  understand,  that  our  liberality  makes  us  the 
children  of  God :  but  the  same  Spirit,  who  is  the  witness, 
(Rom.  viii.  16,)  earnest,  (Eph.  i.  14,)  and  seal,  (Eph.  iv.  30,) 
of  our  free  adoption,  corrects  the  wicked  affections  of  the 
flesh,  which  are  opposed  to  charity.  Christ  therefore  proves 
from  the  effect,  that  none  are  the  children  of  God,  but  those 
who  resemble  him  in  gentleness  and  kindness. 

Luke  says,  and  you  shall  he  the  children  of  the  Highest.  Not 
that  any  man  acquires  this  honour  for  himself,  or  begins  to 
be  a  child  of  God,  when  he  loves  his  enemies ;  but  because, 
when  it  is  intended  to  excite  us  to  do  what  is  right,  Scrip- 
ture frequently  employs  this  manner  of  speaking,  and  repre- 
sents as  a  reward  the  free  gifts  of  God.  The  reason  is,  he 
looks  at  the  design  of  our  calling,  w^hich  is,  that,  in  conse- 
quence of  the  likeness  of  God  having  been  formed  anew  in 
us,  we  may  live  a  devout  and  holy  life.  He  maketh  his  sun 
to  rise  on  the  evil  and  the  good,  and  sendeth  rain  on  the  just  and 
the  unjust.  He  quotes  two  instances  of  the  divine  kindness 
toward  us,  which  are  not  only  well  known  to  us,  but  com- 
mon to  all :  and  this  very  participation  excites  us  the  more 
powerfully  to  act  in  a  similar  manner  towards  each  other, 
though,  by  a  synecdoche,^  he  includes  a  vast  number  of  other 
favours. 

46.  Do  not  even  the  publicans  the  same  9  In  the  same  sense, 
Luke  calls  them  sinners,  that  is,  wicked  and  unprincipled 
men.  Not  that  the  office  is  condemned  in  itself;  for  the 
publicans  were  collectors  of  taxes,  and  as  princes  have  a  right 
to  impose  taxes,  so  it  is  lawful  to  levy  them  from  the  people. 
But  they  are  so  called,  because  men  of  this  class  are  usually 
covetous  and  rapacious,  nay,  deceitful  and  cruel ;  and  be- 
cause among  the  Jews  they  were  the  agents  of  a  wicked 
tyranny.    If  any  one  shall  conclude  from  the  words  of  Christ, 

^  "  Combien  qu'il  comprend  sous  ces  deux  d'autres  Infinis  tesmoignages, 
par  une  figure  dont  nous  avons  souvent  parle,  nommee  Synecdoche." — ■ 
"  Though,  under  these  two,  he  includes  innumerable  other  testimonies,  by 
a  figure,  of  which  we  have  firequently  spoken,  called  Synecdoche.'''' 


308  COMMENTARY  ON  A 

that  publicans  are  the  basest  of  all  men,  he  will  argue  iU :  for 
our  Lord  employs  the  ordinary  phraseology.  His  meaning 
is :  those  who  are  nearly  devoid  of  humanity  have  some 
appearance  of  discharging  mutual  duties,  when  they  see  it  to 
be  for  their  own  advantage. 

48.  You  shall  therefore  he  perfect.  This  perfection  does  not 
mean  equality,  but  relates  solely  to  resemblance.^  However 
distant  we  are  from  the  perfection  of  God,  we  are  said  to  be 
perfect,  as  he  is  perfect y  when  we  aim  at  the  same  object, 
which  he  presents  to  us  in  Himself.  Should  it  be  thought 
preferable,  we  may  state  it  thus.  There  is  no  comparison 
here  made  between  God  and  us  :  but  the  perfection  of  God 
means,  first,  that  free  and  pure  kindness,  which  is  not  induced 
by  the  expectation  of  gain  ; — and,  secondly,  that  remarkable 
goodness,  which  contends  with  the  malice  and  ingratitude  of 
men.  This  appears  more  clearly  from  the  words  of  Luke, 
Be  ye  therefore  merciful,  as  your  Father  also  is  merciful :  for 
mercy  \^  contrasted  with  a  mercenary  regard,  which  is  founded 
on  private  advantage. 

Matthew. 

VI.  1.  Beware  lest  ye  do  your  alms  before  men,  that  you  may  be 
seen  by  them  :  otherwise  you  have  not  a  reward  with  your  Father  who 
is  in.  heaven.  2.  Therefore,  when  thou  doest  alms,  let  there  not  be  a 
sound  of  trumpets  before  thee,  as  hypocrites  do  in  synagogues  and  in 
streets,  that  they  may  be  glorified  by  men.  Verily  I  say  to  you,  They  have 
their  reward.  3,  But  when  thou  shalt  do  alms,  let  not  thy  left  hand 
know  what  thy  right  hand  doeth  :  4.  That  thy  alms  may  be  in  secret,  and 
thy  Father,  who  seeth  in  secret,  will  reward  thee  openly. 

1.  Beware,  In  this  passage,  Christ  exhorts  his  people  to 
devote  themselves  sincerely  to  good  works  ;  that  is,  to 
endeavour,  with  simplicity,  to  do  what  is  right  before  God, 
and  not  to  make  a  parade  before  men.^  A  very  necessary 
admonition ;  for  in  aU  virtues  the  entrance  of  ambition  is 

^  "  Ceste  perfection  ne  signifie  pas  qu'il  y  ait  une  equalite  et  mesme 
mesure,  mais  elle  se  rapporte  seulement  a  quelque  ressemblance  ou  ap- 
proche." — "  That  perfection  does  not  mean  that  there  is  an  equality  or 
the  same  measure,  but  it  relates  solely  to  some  resemblance  or  approach." 

2  "  Sans  chercher  la  louange  des  hommes  ;" — "  without  seeking  the 
praise  of  men." 


HARMONY  OF  THE  EVANGELISTS.  309 

to  be  dreaded,  and  there  is  no  work  so  laudable,  as  not  to 
be  in  many  instances  corrupted  and  polluted  by  it.  Under 
one  class  he  lays  down,  by  a  synecdoche,  a  general  doctrine  : 
for  he  speaks  of  alms  only,  as  he  speaks  shortly  afterwards 
about  prayers :  though  some  copies,  instead  of  JXs?j/<,o<rui/>ji/, 
alms,  read  diKaioovvrjv,  righteousness,  which  is  also  the  render- 
ing of  the  old  translator.  But  the  difference  is  of  little 
moment :  for  in  either  way  there  is  no  room  to  doubt,  that 
the  design  is,  to  correct  the  disease  of  ambition,  when,  in 
doing  what  is  right,  we  seek  glory  from  men. 

2.  When  thou  doest  alms.  He  expressly  reproves  a  long 
established  custom,  in  which  the  desire  of  fame  might  not 
only  be  perceived  by  the  eye,  but  felt  by  the  hands.  In 
places  where  streets  or  roads  met,  and  in  public  situations, 
where  large  assemblies  were  wont  to  be  held,  they  distri- 
buted alms  to  the  poor.  There  was  evident  ostentation  in 
that  practice  :  for  they  sought  crowded  places,  that  they 
might  be  seen  by  multitudes,  and,  not  satisfied  with  this, 
added  even  the  sound  of  trumpets.^  They  pretended,  no 
doubt,  that  it  was  to  call  the  poor,  as  apologies  are  never 
wanting  :  but  it  was  perfectly  obvious,  that  they  were  hunt- 
ing for  applause  and  commendation.  Now,  when  our  ser- 
vice is  rendered  to  the  eyes  of  men,  we  do  not  submit  om* 
life  to  the  judgment  and  approbation  of  God.  Justly,  there- 
fore, does  Christ  say,  that  those  persons,  who  exhibit  them- 
selves in  this  manner,  have  their  reward:  for  they  whose 
eyes  are  held  by  such  vanity  cannot  look  upon  God. 

For  the  same  reason,  all  who  are  desirous  of  vain-glory 
are  called  hypocrites.  Profane  authors  gave  the  name  of  v'tto- 
K^/rai,  hypocrites,  to  those  who  personated  assumed  characters 
in  plays  and  on  the  stage ;  and  Scripture  has  applied  this 
term  to  men  who  are  double  in  heart  and  insincere.^     There 

^  There  is  no  necessity  for  giving  a  literal  acceptation  to  the  sounding 
of  trumpets,  particularly  as  no  trace  of  such  a  practice,  so  far  as  we  are 
aware,  is  to  be  found  in  history.  Similar  phrases  are  used,  in  many  lan- 
guages, to  denote,  that  ostentation  has  been  carried  far  beyond  the  bounds 
of  ordinary  propriety. — Ed. 

2  This  is  the  true  etjTnology  of  the  word,  and  rests,  not  on  conjecture,  but 
on  historical  facts.     '  TTroK^iuiadxi  was  used  in  the  same  sense  as  the  more 


310  COMMENTARY  ON  A 

are  various  kinds  of  hypocrites.  Some,  though  conscious  of 
beino*  very  wicked,  impudently  give  themselves  out  for 
good  men  before  the  world,  and  endeavour  to  conceal  their 
vices,  of  which  they  have  an  inward  conviction.  Others 
allow  themselves  to  proceed  to  such  a  pitch  of  audacity,  that 
they  venture  to  claim  even  perfect  righteousness  before  God. 
Others  do  good,  not  from  a  desire  to  do  what  is  right,  nor 
on  account  of  the  glory  of  God,  but  only  to  obtain  for  them- 
selves fame  and  a  reputation  for  holiness.  This  last  men- 
tioned class  Christ  now  describes,  and  he  properly  calls 
them  hypocrites :  for,  having  no  proper  object  in  view  in  the 
performance  of  good  works,  they  assume  a  different  cha- 
racter, that  they  may  appear  to  be  holy  and  sincere  worship- 
pers of  God. 

3.  Let  not  thy  left  hand  know.  By  this  expression  he 
means,  that  we  ought  to  be  satisfied  with  having  God  for 
our  only  witness,  and  to  be  so  earnestly  desirous  to  obey 
him,  that  we  shall  not  be  carried  away  by  any  vanity.  It 
frequently  happens,  that  men  sacrifice  to  themselves  rather 
than  to  God.  Christ  therefore  wishes,  that  we  should  not 
be  distracted  by  indirect  thoughts,  but  go  straight  to  this 
object,  that  we  may  serve  God  with  a  pure  conscience. 

4.  That  thy  alms  may  he  in  secret.  This  statement  appears 
to  be  opposed  to  many  passages  of  Scripture,  in  which  we 
are  commanded  to  edify  the  brethren  by  good  examples. 

modern  term  d'TroK^ivea^oa,  to  reply.  An  actor  was  called  o  v7rox,Qtv6f4,suos 
TO)  x,oQ^7  one  who  replies  to  the  chorus^  alluding  to  the  form  of  the  ancient 
dramas.  The  circuitous  phrase  was  altered  to  '  TTroK^nvi?,  which  was,  for 
some  time,  used  occasionally  in  a  good  sense,  to  denote  "  one  who  as- 
sumed, for  a  temporary  purpose,  a  character  different  from  his  own  ; " 
but  came  afterwards  to  be  uniformly  used  in  a  bad  sense,  as  denoting 
*'  one  who  assumed  a  character  which  did  not  belong  to  him."  It  is  a 
curious  instance  of  the  facility  with  which  a  word  passes,  by  a  few  changes, 
into  a  meaning  altogether  different  from  what  it  originally  bore  ;  and 
may  serve  to  show,  how  rashly  some  philologists  have  maintained,  that  in 
all  the  successive  meanings  of  a  word  the  generic  idea  may  be  traced. 
The  second  will  resemble  the  first,  and  the  third  either  the  first  or  the 
second,  and  every  new  meaning  will  have  an  analogy  to  a  former  one, 
firom  which  it  has  been  derived :  but  it  may  happen  that,  ere  long,  all 
traces  of  the  original  meaning  have  disappeared.  To  reply  and  to  he  in- 
sincere are  ideas  which  have  no  resemblance. — Ed. 


HARMONY  OF  THE  EVANGELISTS.  311 

But  if  we  attend  to  the  design  of  Christ,  we  must  not  give 
a  more  extensive  meaning  to  the  words.^  He  commands  his 
disciples  to  devote  themselves  to  good  works  purely,  and 
without  any  ambition.  In  order  to  do  this,  he  bids  them 
turn  away  their  eyes  from  the  sight  of  men,  and  to  reckon 
it  enough  that  their  duties  are  approved  by  God  alone. 
Such  simplicity  of  views  does  not  at  all  interfere  with 
anxiety  and  zeal  to  promote  edification :  and,  indeed,  a  little 
before,  he  did  not  expressly  forbid  them  to  do  good  before 
men,  but  condemned  ostentation. 

Thy  Father^  who  seeth  in  secret.  He  silently  glances  at  a 
kind  of  folly,  which  prevails  everywhere  among  men,  that 
they  think  they  have  lost  their  pains,  if  there  have  not  been 
many  spectators  of  their  virtues.  He  tells  them,  that  God 
does  not  need  a  strong  light  to  perceive  good  actions  :  for 
those  things,  which  appear  to  be  buried  in  darkness,  are 
open  to  his  view.  We  have  no  reason,  therefore,  to  suppose 
that  what  escapes  the  notice,  and  receives  not  the  testimony 
of  men,  is  lost :  for  "  the  Lord  dwells  in  the  thick  darkness," 
(2  Chron.  vi.  1.)  A  most  appropriate  remedy  is  thus  applied 
for  curing  the  disease  of  ambition,  when  he  reminds  us  to  fix 
our  eye  on  God :  for  this  banishes  from  our  minds,  and  will 
utterly  destroy,  all  vain-glory. — In  the  second  clause,  which 
immediately  follows,  Christ  reminds  us  that,  in  looking  for 
the  reward  of  good  works,  we  must  wait  patiently  till  the 
last  day,  the  day  of  resurrection.  Thy  Father,  says  he,  shall 
reward  thee  openly.  But  when  ?  It  will  be,  when  the  dawn 
of  the  last  day  shall  arise,  by  which  all  that  is  now  hidden  in 
darkness  shall  be  revealed. 

Matthew. 

VI.  5.  And  wlien  thou  shalt  pray,  thou  shalt  not  be  as  the  hypocrites  : 
for  they  are  wont  to  pray  standing  in  the  synagogues,  and  in  corners  of 
the  streets,  that  they  may  be  seen  by  men.  Venly  I  say  to  you,  that  they 
have  their  reward.  6.  But  thou,  when  thou  pray  est,  enter  into  thy  closet, 
and,  having  shut  thy  door,  pray  to  thy  Father  who  is  in  secret :  and  thy 

1  "  Verba  longius  trahere  non  oportet."  In  some  of  the  best  Latin 
editions  we  find,  "  verba  longius  trahere  nos  oportet,"  which  entirely 
alters  the  meaning.  But  the  discrepancy  of  the  reading  is  set  aside  by 
the  French  version  :  "  il  ne  faut  point  estendre  les  paroles  plus  avant ;" — 
"  we  must  not  extend  the  words  farther." — Ed. 


312  commentary  on  a 

Matthew. 

Father,  who  seeth  in  secret,  shall  reward  thee  openly.  7.  But  praying, 
use  not  vain  repetitions,  as  the  Heathen  do  :  for  they  think  that  they  shall 
be  heard  on  account  of  their  speaking  much.  8.  Be  not  you,  therefore, 
like  them  :  for  your  Father  knoweth  what  things  ye  need,  before  ye  ask 
him. 

5.  When  thou  shall  pray.  He  now  gives  the  same  instruc- 
tion as  to  prayer^  which  he  had  formerly  given  as  to  alms. 
It  is  a  gross  and  shameful  profanation  of  the  name  of  God, 
when  hypocrites,  in  order  to  obtain  glory  from  men,  pray  in 
public,  or  at  least  make  a  pretence  of  praying.  But,  as 
hypocrisy  is  always  ambitious,  we  need  not  wonder  that  it  is 
also  blind.  Christ,  therefore,  commands  his  disciples,  if  they 
wish  to  pray  in  a  right  manner,  to  enter  into  their  closet. 
Some  expositors,  thinking  that  this  has  the  appearance  of 
absurdity,  give  it  an  allegorical  turn,  as  referring  to  the 
inward  recesses  of  the  heart :  but  there  is  no  necessity  for 
such  trifling.  We  are  commanded,  in  many  passages,  to 
pray  to  God  or  to  praise  him,  in  the  public  assembly,  amidst 
a  crowd  of  men,  and  before  all  the  people  :  and  that  for  the 
purpose,  not  only  of  testifying  our  faith  or  gratitude,  but 
also  of  exciting  others,  by  our  example,  to  do  the  like. 
Christ  does  not  withdraw  us  from  such  an  exercise,  but  only 
admonishes  us  to  have  God  always  before  our  eyes  when  we 
engage  in  prayer. 

We  must  not  literally  interpret  the  words,  enter  into  thy 
closet :  as  if  he  ordered  us  to  avoid  the  presence  of  men,  or 
declared  that  we  do  not  pray  aright,  except  when  there  are 
no  witnesses.  He  speaks  comparatively,  and  means,  that  we 
ought  rather  to  seek  retirement  than  desire  a  crowd  of  men 
to  see  us  praying.^  It  is  advantageous,  indeed,  to  behevers, 
and  contributes  to  their  pouring  out,  with  greater  freedom, 
their  prayers  and  groans  before  God,  to  withdraw  from  the 
gaze  of  men.     Retirement  is  also  useful  for  another  reason, 

^  "  H  parle  ici  par  une  forme  de  comparaison  des  deux  extremitez 
opposites,  signifiant  que  plustost  lI  faut  chercher  d'estre  seuls,  que  de 
desirer  grande  compagnie  qui  nous  voye  prier." — "  He  speaks  here  by 
way  of  comparison  of  the  two  opposite  extremes,  meaning  that  we  must 
rather  seek  to  be  alone,  than  desire  a  large  company  to  see  us  pray." 


HARMONY  OF  THE  EVANGELISTS.  313 

that  our  minds  may  be  more  free  and  disengaged  from  all 
distracting  thoughts  :  and  accordingly  Christ  himself  fre- 
quently chose  the  concealment  of  some  retired  spot  for  the 
sake  of  prayer.  But  this  is  not  the  present  subject,  which  is 
only  to  correct  the  desire  of  vain-glory.  To  express  it  in  a 
few  words,  whether  a  man  prays  alone,  or  in  the  presence  of 
others,  he  ought  to  have  the  same  feelings,  as  if  he  were  shut 
up  in  his  closet,  and  had  no  other  witness  but  God.  When 
Christ  says,  thy  Father  shall  reward  thee,  he  declares  plainly 
that  all  the  reward,  which  is  promised  to  us  in  any  part  of 
Scripture,  is  not  paid  as  a  debt,  but  is  a  free  gift. 

7.  Use  not  vain  repetitions.  He  reproves  another  fault  in 
prayer,  a  multiplicity  of  words.  There  are  two  words  used, 
but  in  the  same  sense  :  for  jSarToXoyia  is  '^  a  superfluous  and 
affected  repetition,"  and  'TroXvXoyia  is  "  unmeaning  talk." 
Christ  reproves  the  folly  of  those  who,  with  the  view  of  per- 
suading and  entreating  God,  pour  out  a  superfluity  of  words. 
This  doctrine  is  not  inconsistent  with  the  praises  everywhere 
bestowed  in  Scripture  on  earnestness  in  prayer :  for,  when 
prayer  is  offered  with  earnest  feeling,  the  tongue  does  not 
go  before  the  heart.  Besides,  the  grace  of  God  is  not  ob- 
tained by  an  unmeaning  flow  of  words  ;  but,  on  the  contrary, 
a  devout  heart  throws  out  its  affections,  like  arrows,  to  pierce 
heaven.  At  the  same  time,  this  condemns  the  superstition 
of  those  who  entertain  the  belief,  that  they  will  secure  the 
favour  of  God  by  long  murmurings.  We  find  Popery  to  be 
so  deeply  imbued  with  this  error,  that  it  believes  the  efficacy 
of  prayer  to  lie  chiefly  in  talkativeness.  The  greater  number 
of  words  that  a  man  mutters,  the  more  diligently  he  is  sup- 
posed to  have  prayed.  Long  and  tedious  chanting  also,  as 
if  it  were  to  soothe  the  ears  of  God,  continually  resounds  in 
their  cathedrals. 

8.  For  your  Father  knoweth.  This  single  remedy  is  suffi- 
cient for  removing  and  destroying  the  superstition  which  is 
here  condemned.  For  whence  comes  this  folly  of  thinking 
that  great  advantage  is  gained,  when  men  weary  God  by  a 
multiplicity  of  words,  but  because  they  imagine  that  he  is 


314  COMMENTARY  ON  A 

like  a  mortal  man,  who  needs  to  be  informed  and  solicited  ? 
Whoever  is  convinced,  that  God  not  only  cares  for  us,  but 
knows  all  our  wants,  and  anticipates  our  wishes  and  anxieties 
before  we  have  stated  them,  will  leave  out  vain  repetitions, 
and  will  reckon  it  enough  to  prolong  his  prayers,  as  far  as 
shall  be  necessary  for  exercising  his  faith ;  but  wiU  reckon  it 
absurd  and  ridiculous  to  approach  God  with  rhetorical  em- 
bellishments, in  the  expectation  that  he  will  be  moved  by  an 
abundance  of  words. 

But  if  God  knows  what  things  we  have  need  of,  before  we 
ask  him,  where  lies  the  advantage  of  prayer  ?  If  he  is  ready, 
of  his  own  free  will,  to  assist  us,  what  purpose  does  it  serve 
to  employ  our  prayers,  which  interrupt  the  spontaneous 
course  of  his  providence  ?  The  very  design  of  prayer  fur- 
nishes an  easy  answer.  Believers  do  not  pray,  with  the  view 
of  informing  God  about  things  unknown  to  him,  or  of  excit- 
ing him  to  do  his  duty,  or  of  urging  him  as  though  he  were 
reluctant.  On  the  contrary,  they  pray,  in  order  that  they 
may  arouse  themselves  to  seek  him,  that  they  may  exercise 
their  faith  in  meditating  on  his  promises,  that  they  may 
relieve  themselves  from  their  anxieties  by  pouring  them  into 
his  bosom ;  in  a  word,  that  they  may  declare  that  from  Him 
alone  they  hope  and  expect,  both  for  themselves  and  for 
others,  all  good  things.  God  himself,  on  the  other  hand, 
has  purposed  freely,  and  without  being  asked,  to  bestow 
blessings  upon  us ;  but  he  promises  that  he  wiU  grant  them 
to  our  prayers.  We  must,  therefore,  maintain  both  of  these 
truths,  that  He  freely  anticipates  our  wishes,  and  yet  that 
we  obtain  by  prayer  what  we  ask.  As  to  the  reason  why  he 
sometimes  delays  long  to  answer  us,  and  sometimes  even 
does  not  grant  our  wishes,  an  opportunity  of  considering  it 
will  afterwards  occur. 

Matthew.  Luke. 

VI.  9.  Pray  ye  therefore  XI.  1.  And  it  happened,  while  he  was 

thus  :  Our  Father  who  art  in  praying  in  a  certain  place,  when  he  ceased, 

heaven,  maythy  name  be  sane-  one  of  his  disciples  said  to  him,   Lord, 

tified.    10.  May  thy  kingdom  teach  us  to  pray,  as  John  also  taught  his 

come.    May  thy  will  be  done,  disciples.  2.  And  he  saith  to  them,  When 

as  in  heaven,  so  also  in  the  you  pray,   say.   Our  Father  who  art  in 

earth.    11.  Give  us  to-day  om'  heaven,  may  thy  name  be  sanctified.  May 


HARMONY  OF  THE  EVANGELISTS.  315 

Matthew.  Luke. 

daily  bread.    12.  And  forgive  thy  kingdom   come.      May  thy  will  be 

usour  debts,  as  we  also  forgive  done,  as  in  heaven,  so  also  in  the  earth, 

our  debtors.   13.  And  lead  us  3.  Give   us  to-day   our  daily  bread.     4. 

not  into  temptation,  but  de-  And  forgive  us  our  sins,  as  we  also  for- 

liver  us  from  evil.     For  thine  give  every  one  who  owes  us.     And  lead 

is  thekingdom,  and  the  power,  us   not  into   temptation,   but  deliver  us 

and  the  glory  for  ever.  Amen,  from  evil. 

It  is  uncertain  whether  this  form  was  once  only  or  twice 
delivered  by  Christ  to  his  disciples.^  Some  think  that  the 
latter  is  more  probable  ;  because  Luke  says  that  he  was  re- 
quested to  do  it,  while  Matthew  represents  him  as  teaching 
it  of  his  own  accord.  But  as  we  have  said,  that  Matthew 
collects  all  the  leading  points  of  doctrine,  in  order  that  the 
whole  amount  of  them  may  be  more  clearly  perceived  by  the 
readers  when  they  are  placed  in  close  succession,  it  is  pos- 
sible that  Matthew  may  have  omitted  to  mention  the  occa- 
sion which  is  related  by  Luke.  On  this  subject,  however,  I 
am  unwilling  to  debate  with  any  person. 

Luke  XL  1,  As  John  also  taught  his  disciples,  John  de- 
livered to  his  disciples  a  particular  form  of  prayer ;  and  he 
did  so,  in  my.  opinion,  because  the  time  required  it.  The 
state  of  affairs  among  the  Jews  was,  at  that  time,  exceeding- 
ly corrupted.  Every  thing  connected  with  religion  had  so 
miserably  fallen,  that  we  need  not  be  surprised  to  find  few 
among  them,  by  whom  prayer  was  offered  in  a  proper  man- 
ner.^ Besides,  it  was  proper,  that  the  minds  of  believers 
should  be  excited,  by  prayer,  to  hope  and  desire  the  pro- 
mised redemption,  which  was  at  hand.  John  might,  there- 
fore, have  collected,  out  of  various  passages  of  Scripture,  a 
certain  prayer  adapted  to  the  time,  and  approaching  more 
nearly  to  the  spiritual  kingdom  of  Christ,  which  had  already 
begun  to  be  revealed. 

^  "  H  est  incertain  si  Christ  a  enseigne  ceste  formule  de  prier  a  ses 
disciples  une  fois  seulement,  ou  bien  par  deux  diverses  fois." — "It  is  un- 
certain if  Christ  taught  this  form  of  prayer  to  his  disciples  once  only,  or 
rather  at  two  separate  times." 

2  "II  ne  se  faut  pas  fort  esbahir  si  la  vraye  et  pure  maniere  de  prier 
estoit  pratiquee  par  bien  peu  de  gens." — "We  ought  not  to  be  greatly 
surprised,  if  the  true  and  pure  manner  of  praying  was  practised  by  very 
few  people." 


316  COMMENTARY  ON  A 

Matthew  VI.  9.  Do  ye  therefore  pray  thus.  Instead  of  this 
Luke  says,  when  ye  pray  j  say:  though  Christ  does  not  enjoin 
his  people  to  pray  in  a  prepared  form  of  words, ^  but  only 
points  out  what  ought  to  be  the  object  of  all  our  wishes  and 
prayers.  He  embraces,  therefore,  in  six  petitions  what  we  are 
at  hberty  to  ask  from  God.  Nothing  is  more  advantageous 
to  us  than  such  instruction.  Though  this  is  the  most  import- 
ant exercise  of  piety,  yet  in  forming  our  prayers,  and  regu- 
lating our  wishes,  all  our  senses  fail  us.  No  man  will  pray 
aright,  unless  his  Hps  and  heart  shall  be  directed  by  the  Hea- 
venly Master.  For  that  purpose  he  has  laid  down  this  rule, 
by  which  we  must  frame  our  prayers,  if  we  desire  to  have 
them  accounted  lawftil  and  approved  by  God.  It  was  not  the 
intention  of  the  Son  of  God,  (as  we  have  already  said,)  to  pre- 
scribe the  words  which  we  must  use,  so  as  not  to  leave  us  at 
liberty  to  depart  from  the  form  which  he  has  dictated.  His 
intention  rather  was,  to  guide  and  restrain  our  wishes,  that 
they  might  not  go  beyond  those  limits  :  and  hence  we  infer, 
that  the  rule  which  he  has  given  us  for  praying  aright  relates 
not  to  the  words,  but  to  the  things  themselves. 

This  form  of  prayer  consists,  as  I  have  said,  of  six  peti- 
tions. The  first  three,  it  ought  to  be  knovm,  relate  to  the 
glory  of  God,  without  any  regard  to  ourselves  ;  and  the  re- 
maining three  relate  to  those  things  which  are  necessary 
for  our  salvation.  As  the  law  of  God  is  divided  into  two 
tables,  of  which  the  former  contains  the  duties  of  piety,  and 
the  latter  the  duties  of  charity,^  so  in  prayer  Christ  enjoins 
us  to  consider  and  seek  the  glory  of  God,  and,  at  the  same 
time,  permits  us  to  consult  our  own  interests.  Let  us  there- 
fore know,  that  we  shall  be  in  a  state  of  mind  for  praying  in 
a  right  manner,  if  we  not  only  are  in  earnest  about  ourselves 
and  our  own  advantage,  but  assign  the  first  place  to  the 

1  ♦'  Combien  Christ  ne  commande  pas  aux  siens  en  priant  de  s'attacher 
scrupuleusement  a  certains  mots  ;" — "  though  Christ  does  not  command 
his  people  to  adhere  scrupulously  to  certain  words." 

2  "  Comme  la  Loy  de  Dieu  est  divisee  en  deux  Tables,  desquelles  la 
premiere  contient  les  choses  dont  nous  sommes  redevables  a  Dieu  pour 
honorer  sa  majeste :  la  seconde  ce  que  nous  devons  a  nostre  prochain 
selon  charite." — "  As  the  Law  of  God  is  divided  into  two  Tables,  of  which 
the  first  contams  the  things  which  we  owe  to  God  to  honour  his  majesty  : 
the  second,  what  we  owe  to  our  neighbour  according  to  charity." 


HARMONY  OF  THE  EVANGELISTS.  317 

glory  of  God :  for  it  would  be  altogether  preposterous  to 
mind  only  what  belongs  to  ourselves,  and  to  disregard  the 
kingdom  of  God,  which  is  of  far  greater  importance. 

Our  Father  loho  art  in  heaven.  Whenever  we  ens:ao:e  in 
prayer,  there  are  two  things  to  be  considered,  both  that  we 
may  have  access  to  God,  and  that  we  may  rely  on  Him  with 
full  and  unshaken  confidence :  his  fatherly  love  toward  us, 
and  his  boundless  power.  Let  us  therefore  entertain  no 
doubt,  that  God  is  willing  to  receive  us  graciously,  that  he  is 
ready  to  listen  to  our  prayers, — in  a  word,  that  of  Himself 
he  is  disposed  to  aid  us.  Father  is  the  appellation  given  to 
him  ;  and  under  this  title  Christ  supplies  us  with  sufficiently 
copious  materials  for  confidence.  But  as  it  is  only  the  half 
of  our  reliance  that  is  founded  on  the  goodness  of  God,  in 
the  next  clause,  who  art  in  heaven,  he  gives  us  a  lofty  idea  of 
the  power  of  God.  When  the  Scripture  says,  that  God  is  in 
heaven,  the  meaning  is,  that  all  things  are  subJ£iJt  to  his 
dominion, — that  the  world,  and  everything  in  it,  is  held  by 
his  hand, — that  his  power  is  everywhere  diffused, — that  all 
things  are  arranged  by  his  providence.  David  says,  "  He 
that  dwelleth  in  the  heavens  shall  laugh  at  them,"  (Ps.  ii. 
4  ;)  and  again,  '^  Our  God  is  in  heaven  :  he  hath  done  what- 
ever he  hath  pleased,"  (Ps.  cxv.  3.) 

When  God  is  said  to  be  in  heaven,  we  must  not  suppose 
that  he  dwells  only  there ;  but,  on  the  contrary,  must  hold 
what  is  said  in  another  passage,  that  "  the  heavens  of  heavens 
do  not  contain  him,"  (2  Chron.  ii.  6.)  This  mode  of  expres- 
sion separates  him  from  the  rank  of  creatures,  and  reminds 
us  that,  when  we  think  of  him,  we  ought  not  to  form  any 
low  or  earthly  conceptions :  for  he  is  higher  than  the  whole 
world.  We  have  now  ascertained  the  design  of  Christ.  In 
the  commencement  of  the  prayer,  he  desired  his  own  people 
to  rest  their  confidence  on  the  goodness  and  power  of  God ; 
because,  unless  our  prayers  are  founded  on  faith,  they  will  be 
of  no  advantage.  Now,  as  it  would  be  the  folly  and  madness 
of  presumption,  to  call  God  our  Father,  except  on  the  ground 
that,  through  our  union  to  the  body  of  Christ,  we  are  ac- 
knowledged as  his  children,  we  conclude,  that  there  is  no 


318  COMMENTARY  ON  A 

other  way  of  praying  aright,  but  by  approaching  God  with 
reliance  on  the  Mediator. 

May  thy  name  he  sanctified.  This  makes  still  more  mani- 
fest what  I  have  said,  that  in  the  first  three  petitions  we 
ought  to  lose  sight  of  ourselves,  and  seek  the  glory  of  God  : 
not  that  it  is  separated  from  our  salvation,  but  that  the 
majesty  of  God  ought  to  be  greatly  preferred  by  us  to  every 
other  object  of  solicitude.  It  is  of  unspeakable  advantage  to 
us  that  God  reigns,  and  that  he  receives  the  honour  which  is 
due  to  him  :  but  no  man  has  a  sufficiently  earnest  desire  to 
promote  the  glory  of  God,  unless  (so  to  speak)  he  forgets 
himself,  and  raises  his  mind  to  seek  God's  exalted  greatness. 
There  is  a  close  connection  and  resemblance  between  those 
three  petitions.  The  sanctification  of  the  name  of  God  is 
always  connected  with  his  kingdom  ;  and  the  most  important 
part  of  his  kingdom  lies  in  his  will  being  done.  Whoever  con- 
siders how  cold  and  negligent  we  are  in  desiring  the  greatest 
of  those  blessings  for  which  we  are  here  commanded  to  pray, 
will  acknowledge  that  nothing  here  is  superfluous,  but  that 
it  is  proper  that  the  three  petitions  should  be  thus  dis- 
tinguished. 

To  sanctify  the  name  of  God  means  nothing  else,  than  to 
give  unto  the  Lord  the  glory  due  unto  his  name,  so  that  men 
may  never  think  or  speak  of  him  but  with  the  deepest  vene- 
ration. The  opposite  of  this  is  the  profanation  of  the  name 
of  God,  which  takes  place,  when  men  either  speak  disrespect- 
fully of  the  divine  majesty,  or  at  least  without  that  reverence 
which  they  ought  to  feel.  Now,  the  glory,  by  which  it  is 
sanctified,  flows  and  results  from  the  acknowledgments  made 
by  men  as  to  the  wisdom,  goodness,  righteousness,  power, 
and  all  the  other  attributes  of  God.  For  holiness  always 
dwells,  and  permanently  remains,  in  God :  but  men  obscure 
it  by  their  malice  and  depravity,  or  dishonour  and  pollute  it 
by  sacrilegious  contempt.  The  substance  of  this  petition  is, 
that  the  glory  of  God  may  shine  in  the  world,  and  may  be 
duly  acknowledged  by  men.^  But  religion  is  in  its  highest 
purity  and  vigour,  when  men  believe,  that  whatever  proceeds 
from  God  is  right   and  proper,  full  of  righteousness  and 


HARMONY  OF  THE  EVANGELISTS.  319 

wisdom :  for  the  consequence  is,  that  they  embrace  his  word 
with  the  obedience  of  faith,  and  approve  of  all  his  ordinances 
and  works.  That  faith  which  we  yield  to  the  word  of  God 
is,  so  to  speak,  our  subscription,^  by  which  we  "  set  to  our 
seal  that  God  is  faithful,"  (John  iii.  33  ;)  as  the  highest  dis- 
honour that  can  be  done  to  him  is  unbelief  and  contempt  of 
his  word. 

We  now  see,  what  wickedness  is  displayed  by  most  men 
in  judging  of  the  works  of  God,  and  how  freely  they  allow 
themselves  to  indulge  in  censure.  If  any  of  us  are  chastised, 
they  grumble,  and  murmur,  and  complain,  and  some  break 
out  into  open  blasphemies :  if  he  does  not  grant  our  wishes, 
we  think  that  he  is  not  sufficiently  kind  to  us.^  Many  turn 
into  matter  of  idle  talk  and  jesting  his  incomprehensible  pro- 
vidence and  secret  judgments.  Even  his  holy  and  sacred 
name  is  often  treated  with  the  grossest  mockery.  In  short, 
a  part  of  the  world  profane  his  holiness  to  the  utmost  of 
their  power.  We  need  not  then  wonder,  if  we  are  com- 
manded to  ask,  in  the  first  place,  that  the  reverence  which  is 
due  to  it  may  be  given  by  the  world.  Besides,  this  is  no 
small  honour  done  to  us,  when  God  recommends  to  us  the 
advancement  of  his  glory. 

10.  May  thy  kingdom  come.  Though  the  Greek  verb  (iX- 
&iru)  is  simple,  yet  if,  instead  of  May  thy  kingdom  come,  we 
read,  as  it  was  rendered  in  the  old  translation.  May  thy  king- 
dom arrive^  the  meaning  will  remain  unchanged.  We  must 
first  attend  to  the  definition  of  the  kingdom  of  God.  He  is 
said  to  reign  among  men,  when  they  voluntarily  devote  and 
submit  themselves  to  be  governed  by  him,  placing  their 
flesh  under  the  yoke,  and  renouncing  their  desires.  Such  is 
the  corruption  of  the  nature,  that  all  our  affections  are  so 
many  soldiers  of  Satan,  who  oppose  the  justice  of  God,  and 

^  "  Comme  si  nous  signions  de  nostre  propre  main,  declarans  que  Dieu 
est  veritable  ;" — "  as  if  we  signed  with  our  own  hand,  declaring  that  God 
is  true." 

2  "  II  nous  semble  qu'il  nous  fait  tort ;" — "  we  think  that  he  wrongs  us." 
^  "  Adveniat  regnum  tuum  ; "  the  only  difference  being,  that  the  com- 
pound verb  adveniat^  may  arrive.,   has  been  exchanged  for  the  simple 
verb  veniat,  may  come,  a  change  which  has  been  adopted,  so  far  as  I  have 
observed,  in  the  modem  European  versions. — Ed. 


320  COMMENTARY  ON  A 

consequently  obstruct  ot  disturb  his  reign.  By  this  prayer 
we  ask,  that  he  may  remove  all  hinderances,  and  may  bring 
all  men  under  his  dominion,  and  may  lead  them  to  meditate 
on  the  heavenly  life. 

This  is  done  partly  by  the  preaching  of  the  word,  and 
partly  by  the  secret  power  of  the  Spirit.  It  is  his  will 
to  govern  men  by  his  word :  but  as  the  bare  voice,  if  the 
inward  power  of  the  Spirit  be  not  added,  does  not  pierce  ; 
the  hearts  of  men,  both  must  be  joined  together,  in  order 
that  the  kingdom  of  God  may  be  established.  We  there- 
fore pray  that  God  would  exert  his  power,  both  by  the 
Word  and  by  the  Spirit,  that  the  whole  world  may  willingly 
submit  to  him.  The  kingdom  of  God  is  opposed  to  all  dis- 
order {dra^ia)  and  confusion :  for  good  order  is  nowhere 
found  in  the  world,  except  when  he  regulates  by  his  hand 
the  schemes  and  dispositions  of  men.  Hence  we  conclude, 
that  the  commencement  of  the  reign  of  God  in  us  is  the 
destruction  of  the  old  man,  and  the  denial  of  ourselves,  that 
we  may  be  renewed  to  another  life. 

There  is  still  another  way  in  which  God  reigns  ;  and  that 
is,  when  he  overthrows  his  enemies,  and  compels  them,  with 
Satan  their  head,  to  yield  a  reluctant  subjection  to  his  au- 
thority, "  till  they  all  be  made  his  footstool,"  (Heb.  x.  13.) 
The  substance  of  this  prayer  is,  that  God  would  enlighten 
the  world  by  the  light  of  his  Word, — would  form  the  hearts 
of  men,  by  the  influences  of  his  Spirit,  to  obey  his  justice, — 
and  would  restore  to  order,  by  the  gracious  exercise  of  his 
power,  all  the  disorder  that  exists  in  the  world.  Now,  he 
commences  his  reign  by  subduing  the  desires  of  our  flesh. 
Again,  as  the  kingdom  of  God  is  continually  growing  and 
advancing  to  the  end  of  the  world,  we  must  pray  every  day 
that  it  may  come :  for  to  whatever  extent  iniquity  abounds  in 
the  world,  to  such  an  extent  the  kingdom  of  God,  which 
brings  along  with  it  perfect  righteousness,  is  not  yet  come. 

May  thy  will  he  done.  Although  the  will  of  God,  viewed 
in  itself,  is  one  and  simple,  it  is  presented  to  us  in  Scripture 
under  a  twofold  aspect.^     It  is  said,  that  the  will  of  God  is 

^  "Elle  nous  est  proposee  en  deux  sortes  es  Escritures." — "It  is  pre- 
sented to  us  in  two  ways  in  the  Scriptures." 


HARMONY  OF  THE  EVANGELISTS,  321 

done,  when  he  executes  the  secret  counsels  of  his  providence, 
however  obstinately  men  may  strive  to  oppose  him.  But 
here  we  are  commanded  to  pray  that,  in  another  sense,  his 
will  may  be  done^ — that  all  creatures  may  obey  him,  without 
opposition,  and  without  reluctance.  This  appears  more 
clearly  from  the  comparison,  as  in  heaven.  For,  as  He  has 
the  angels  constantly  ready  to  execute  his  commands,  (and 
hence  they  are  said  to  do  his  commandments^  hearkening  to  the 
voice  of  his  word,  Psalm  ciii.  20,)  so  we  desire  that  all  men 
may  have  their  will  formed  to  such  harmony  with  the  right- 
eousness of  God,  that  they  may  freely  bend  in  whatever 
direction  he  shall  appoint.  It  is,  no  doubt,  a  holy  desire, 
when  we  bow  to  the  will  of  God,  and  acquiesce  in  his  ap- 
pointments. But  this  prayer  implies  something  more.  It  is 
a  prayer,  that  God  may  remove  all  the  obstinacy  of  men, 
which  rises  in  unceasing  rebellion  against  him,  and  may 
render  them  gentle  and  submissive,  that  they  may  not  wish 
or  desire  any  thing  but  what  pleases  him,  and  meets  his 
approbation. 

But  it  may  be  objected ;  Ought  we  to  ask  from  God  what, 
he  declares,  will  never  exist  to  the  end  of  the  world?  I 
reply  :  When  we  pray  that  the  earth  may  become  obedient 
to  the  will  of  God,  it  is  not  necessary  that  we  should  look 
particularly  at  every  individual.  It  is  enough  for  us  to 
declare,  by  such  a  prayer  as  this,  that  we  hate  and  regret 
whatever  we  perceive  to  be  contrary  to  the  will  of  God,  and 
long  for  its  utter  destruction,  not  only  that  it  may  be  the 
rule  of  all  our  affections,  but  that  we  may  yield  ourselves 
without  reserve,  and  with  all  cheerfulness,  to  its  fulfilment. 

11.  Give  us  to-day  our  daily  bread.  Of  the  form  of  prayer 
which  Christ  has  prescribed  to  us  this  may  be  called,  as  I 
have  said,  the  Second  Table.  I  have  adopted  this  mode  of 
dividing  it  for  the  sake  of  instruction.^  The  precepts  which 
relate  to  the  proper  manner  of  worshipping  God  are  contain- 
ed in  the  First  Table  of  the  law,  and  those  whicl^  relate  to 
the  duties  of  charity  in  the  Second.     Again,  in  this  prayer, 

^  "  Je  I'ay  ainsi  divisee  par  ci  devant  pour  enseigner  plus  familierement." 
— "  I  have  formerly  divided  it  thus,  in  order  to  instruct  more  familiarly." 
VOL.  L  X 


322  COMMENTARY  ON  A 

our  Lord  first  instructs  us  to  seek  the  glory  of  God,  and 
then  points  out,  in  the  second  part,  what  we  ought  to  ask 
for  ourselves.  But  it  must  be  observed,  that  the  prayers 
which  we  offer  for  our  salvation,  or  for  our  own  advantage, 
ought  to  have  this  for  their  ultimate  object :  for  we  must  not 
be  so  exclusively  occupied  with  what  is  advantageous  to  our- 
selves, as  to  omit,  in  any  instance,  to  give  the  first  place  to 
the  glory  of  God.  When  we  pray,  therefore,  we  must  never 
turn  away  our  eyes  from  that  object. 

There  is  this  difference,  however,  between  the  two  kinds 
of  petitions  which  we  have  mentioned.  When  we  pray  for 
the  Kingdom  of  God  and  the  sanctification  of  his  name,  our 
eyes  ought  to  be  directed  upwards,  so  as  to  lose  sight  of  our- 
selves, and  to  be  fixed  on  God  alone.  We  then  come  down 
to  ourselves,  and  connect  with  those  former  petitions,  which 
look  to  God  alone,  solicitude  about  our  own  salvation. 
Though  the  forgiveness  of  sins  is  to  be  preferred  to  food,^  as 
far  as  the  soul  is  more  valuable  than  the  body,  yet  our  Lord 
commenced  with  bread  and  the  supports  of  an  earthly  life, 
that  from  such  a  beginning  he  might  carry  us  higher.  We 
do  not  ask  that  our  daily  bread  may  be  given  to  us  before 
we  ask  that  we  may  be  reconciled  to  God,  as  if  the  perishing 
food  of  the  belly  were  to  be  considered  more  valuable  than 
the  eternal  salvation  of  the  soul :  but  we  do  so,  that  we  may 
ascend,  as  it  were  by  steps,  from  earth  to  heaven.  Since 
God  condescends  to  nourish  our  bodies,  there  can  be  no 
doubt  whatever,  that  he  is  far  more  careful  of  our  spiritual 
life.  This  kind  and  gentle  manner  of  treating  us  raises  our 
confidence  higher. 

Some  are  of  opinion,  that  rh  a^rov  ^/j^uv  s'Tnovffiov  means  our 
super  substantial  bread.  This  is  exceedingly  absurd.  The 
reason  assigned  by  Erasmus  is  not  only  frivolous,  but  incon- 
sistent with  piety.  He  reckons  it  improbable  that,  w^hen  we 
come  into  the  presence  of  God,  Christ  should  enjoin  us  to 
make  mention  of  food.  As  if  this  manner  of  instruction  were 
not  to  be  found  in  every  part  of  Scripture,  to  lead  us  to  the 

^  "  Comblen  que  la  remission  des  pechez  est  bien  k  preferer  k  la  nour- 
riteur  de  cette  vie." — "  Though  the  forgiveness  of  sins  is  greatly  to  be  pre- 
ferred to  the  nourishment  of  this  life." 


HAEMONY  OF  THE  EVANGELISTS.  323 

expectation  of  heavenly  blessings,  by  giving  us  a  taste  of 
temporal  blessings.  It  is  indeed  the  true  proof  of  our  faith, 
when  we  ask  nothing  but  from  God,  and  not  only  acknow- 
ledge him  to  be  the  only  fountain  of  all  blessings,  but  feel 
that  his  fatherly  kindness  extends  to  the  smallest  matters,  so 
that  he  does  not  disdain  to  take  care  even  of  our  flesh. 

That  Christ  speaks  here  of  bodily  food  may  easily  be  in- 
ferred :  first,  because  otherwise  the  prayer  would  be  defec- 
tive and  incomplete.  We  are  enjoined,  in  many  passages,  to 
throw  all  our  cares  into  the  bosom  of  God,  and  he  graciously 
promises,  that  "he  will  withhold  from  us  no  good  thing," 
(Ps.  Ixxxiv.  11.)  In  a  perfect  rule  of  prayer,  therefore,  some 
direction  must  be  laid  down  as  to  the  innumerable  wants  of 
the  present  Hfe.  Besides,  the  word  cri^s^ov,  to-dai/,  means 
that  we  are  to  ask  from  God  no  more  than  is  necessary  for 
the  day  :^  for  there  is  no  doubt,  that  he  intended  to  restrain 
and  guide  our  desire  of  earthly  food,  to  w4iich  we  are  all  im- 
moderately addicted.  Again,  a  very  frequent  Synecdoche  oc- 
curs in  the  word  bread,  under  which  the  Hebrews  include 
every  description  of  food.  But  here  it  has  a  stiU  more  ex- 
tensive meaning  :  for  we  ask  not  only  that  the  hand  of  God 
may  supply  us  with  food,  but  that  we  may  receive  all  that  is 
necessary  for  the  present  life. 

The  meaning  is  now  obvious.  "VYe  are  first  commanded 
to  pray,  that  God  would  protect  and  cherish  the  life  which 
he  has  given  to  us  in  the  world,  and,  as.  we  need  many  sup- 
ports, that  he  "would  supply  us  with  every  thing  that  he 
knows  to  be  needful.  Now,  as  the  kindness  of  God  flows 
in  uninterrupted  succession  to  feed  us,  the  bread  which  he 
bestows  is  called  siriolxsiog,  that  is,  continual  :^  for  so  it  may 

*  "  Sinon  au  pris  que  le  jour  vient  I'un  apres  I'autre  ;" — "  only  as  far  as 
one  day  comes  after  another." 

^  "  Superveniens  ; " — "  survenant,  ou  venant  par  chacun  jour;" — 
"  succeedmg,  or  coming  by  each  day."  We  subjoin  an  extract  from  the 
Dissertations  of  Witsius  on  the  Lord's  Prayer.  After  mentioning  several 
views  of  Commentators  on  this  petition,  he  says:  "This  great  variety 
of  expositions  has  -^been  principally  occasioned  by  the  Greek  word  It;- 
avatog.  That  word  occurs  nowhere  else  in  Scripture,  and  the^  most 
learned  men  have  been  unable  to  discover  it  in  any  profane  writings. 
As  it  is  not  known  to  what  Hebrew  word  employed  by  our  Lord  it  cor- 
responds, it  is  not  surprising  that  diiferent  persons  should  have  assigned  to 


324  COMMENTARY  ON  A 

be  rendered.  This  word  suggests  to  us  such  a  petition  as  the 
following  :  "  O  Lord,  since  our  life  needs  every  day  new  sup- 
plies, may  it  please  thee  to  grant  them  to  us  without  inter- 
ruption." The  adverb  to-day,  as  I  said  a  little  ago,  is  added 
to  restrain  our  excessive  desire,  and  to  teach  us,  that  we  de- 
pend every  moment  on  the  kindness  of  God,  and  ought  to  be 
content  with  that  portion  which  he  gives  us,  to  use  a  com- 
mon expression,  "  from  day  to  day." 

But  here  an  objection  may  be  urged.  It  is  certain,  that 
Christ  has  given  a  rule  for  prayer,  which  belongs  equally  to 
all  the  godly.  Now,  some  of  their  number  are  rich  men, 
who  have  their  yearly  produce  laid  up  in  store.  "Why  does 
he  command  them  to  ask  what  they  have  at  home,  and  to 
ask  every  day  those  things  of  which  they  have  an  abundant 
supply  for  a  year  ?  The  reply  is  easy.  These  words  remind 
us  that,  unless  God  feed  us  daily,  the  largest  accumulation 

it  different  acceptations. — I  shall  not  now  enter  into  a  critical  examination 
of  the  very  numerous  expositions  of  that  word  which  have  been  given  by- 
learned  men.  An  exposition  more  copious  and  learned  than  any  that 
had  previously  appeared,  has  been  given  by  a  very  celebrated  and  learned 
man,  John  Maeck,  formerly  my  much  esteemed  colleague  in  the  Uni- 
versity of  Friesland.  It  forms  a  part  of  his  Juvenile  Dissertations^  as  he 
is  pleased  to  style  them,  but  which  contain  much  profound  wisdom.  The 
simplest  and  most  probable  of  the  various  etymologies,  I  have  always 
thought,  is  that  which  supposes  sTrtovatog  to  be  compounded  of  s'ttI  and 
ovaioc,  as  'Trs^iovaiog  is  compounded  of  'ttsqI  and  ovaix.  The  analogy  of 
composition  of  such  words  presents  no  difficulty :  for  it  does  not  re- 
quire that  the  /  in  the  word  iTrl  shall  be  di'opped  before  a  vowel.  This 
is  proved  by  the  words  k'Tnstx'^g,  iTirtoyhoog,  STno^xog,  STnoTrrofAoti,  i-m- 
ov^og^  and  many  of  the  same  form.  This  derivation  being  granted,  which 
has  nothing  unusual  or  anomalous,  considerable  progress  has  been  made 
in  the  investigation  of  the  subject.  For  as  to  'Tn^iovaiov  signifies  what  is 
more  than  enough,  and  beyond  what  the  preservation  of  existence  requires, 
so  ro  iTTiovaiov  signifies  what  is  enough.  Such  is  the  meaning  assigned  to 
it  by  the  ancient  Greek  writers,  who  were  deeply  skilled  in  their  own 
language.  "A^rov  liviovaiov,  (says  Chrysostom,  Hom.  xxx.  Ton.  v.)  rav- 
rsariv  stti  r^u  ovaixv  rou  aco^otrog  ZtocQacivoi/roi,  x,ct\  avyx.^ee.rviaoK  rtuvTinv 
Ivi/xfcsuou, — "that  is,  what  passes  to  the  substance  of  the  body,  and  is  able 
to  support  it."  Znrilu  Tir^oaiTaxdyif^sv,  (says  Gregory  Nyssen,)  ro  Tr^og 
Tiji/  avurvj^naiv  s^oc^kovu  r^g  aaficcrix^g  ovaiug.  "We  have  been  com- 
manded to  seek  what  is  sufficient  for  the  support  of  the  bodily  existence." 
Basil  explains  it  to  be  rou  rnr^og  rv^v  £<pt}f4>s^Qu  ^co'^v  rn  ovaiot  7)f4,£ou  x^nai- 
(AivovrcA,  "what  is  useful  to  our  existence  for  daily  life."  (After  referring  to 
Suiceri  Thesaurus,  and  quoting  from  Cyril  of  Alexandria  and  fi^om  Theo- 
doret,  he  concludes  u^rou  iTrtovaiou  to  be  equivalent  to  the  phrase  used 
by  the  Apostle  James,  (ii.  15,)  r^v  £(p9]^e^ou  rQo(p'^v,  (daily  food.) — Bibli- 
cal Cabinet,  vol.  xxiv.  pp.  266,  272-274:.— Ed. 


HARMONY  OF  THE  EVANGELISTS.  325 

of  the  necessaries  of  life  will  be  of  no  avail.  Thougli  we 
may  have  abundance  of  corn,  and  wine,  and  every  thing 
else,  unless  they  are  watered  by  the  secret  blessing  of  God, 
they  will  suddenly  vanish,  or  we  will  be  deprived  of  the  use 
of  them,  or  they  will  lose  their  natural  power  to  support  us, 
so  that  we  shall  famish  in  the  midst  of  plenty.  There  is 
therefore  no  reason  to  wonder,  if  Christ  invites  the  rich  and 
poor  indiscriminately  to  apply  to  their  Heavenly  Father  for 
the  supply  of  their  wants.  No  man  will  sincerely  offer  such 
a  prayer  as  this,  unless  he  has  learned,  by  the  example  of 
the  Apostle  Paul,  "  to  be  full  and  to  be  hungry,  to  abound 
and  to  suffer  need,"  (Phil.  iv.  12,)  to  endure  patiently  his 
poverty  or  his  humble  condition,  and  not  to  be  intoxicated 
by  a  false  confidence  in  his  abundance. 

Does  any  one  inquire,  why  we  ask  that  bread  to  be  given 
to  us,  which  we  call  our  bread  ?  I  answer :  It  is  so  called, 
not  because  it  belongs  to  us  by  right,  but  because  the 
fatherly  kindness  of  God  has  set  it  apart  for  our  use.  It 
becomes  ours,  because  our  Heavenly  Father  freely  bestows 
it  on  us  for  the  supply  of  our  necessities.  The  fields  must, 
no  doubt,  be  cultivated,  labour  must  be  bestowed  on  gather- 
ing the  fruits  of  the  earth,  and  every  man  must  submit  to 
the  toil  of  his  calling,  in  order  to  procure  food.  But  all 
this  does  not  hinder  us  from  being  fed  by  the  undeserved 
kindness  of  God,  without  which  men  might  waste  their 
strength  to  no  purpose.  We  are  thus  taught,  that  what  we 
seem  to  have  acquired  by  our  own  industry  is  his  gift.  We 
may  likewise  infer  from  this  word,  that,  if  we  wish  God  to 
feed  us,  we  must  not  take  what  belongs  to  others  :  for  all 
who  have  been  taught  of  God,  (John  vi.  45,)  whenever  they 
employ  this  form  of  prayer,  make  a  declaration  that  they 
desire  nothing  but  what  is  their  own. 

12.  And  forgive  us  our  debts.  Here  it  may  be  proper  that 
w^e  should  be  reminded  of  what  I  said  a  little  before,  that 
Christ,  in  arranging  the  prayers  of  his  people,  did  not  con- 
sider which  was  first  or  second  in  order.  It  is  written,  that 
our  prayers  are  as  it  were  a  wall  which  hinders  our  approach 
to  God,  (Isa.  lix.  2,)  or  a  cloud  which  prevents  him  from  be- 


326  COMMENTARY  ON  A 

holding  us,  (Isa.  xliv.  22,)  and  that  "  he  hath  covered  himself 
with  a  cloud,  that  our  prayer  should  not  pass  through," 
(Lam.  iii.  44.)  We  ought  always,  therefore,  to  begin  with 
the  forgiveness  of  sins  :  for  the  first  hope  of  being  heard  by 
God  beams  upon  us,  when  we  obtain  his  favour ;  and  there 
is  no  way  in  which  he  is  "  pacified  toward  us,"  (Ezek.  xvi. 
63,)  but  by  freely  pardoning  our  sins.  Christ  has  included 
in  two  petitions  all  that  related  to  the  eternal  salvation  of  the 
soul,  and  to  the  spiritual  life  :  for  these  are  the  two  leading 
points  of  the  divine  covenant,  in  which  all  our  salvation  con- 
sists. He  ofiers  to  us  a  free  reconciliation  by  "  not  imputing 
our  sins,"  (2  Cor.  v.  19,)  and  promises  the  Spirit,  to  engrave 
the  rio:hteousness  of  the  law  on  our  hearts.  We  are  com- 
manded  to  ask  both,  and  the  prayer  for  obtaining  the  forgive- 
ness of  sins  is  placed  first. 

In  Matthew,  sins  are  called  debts,  because  they  expose  us 
to  condemnation  at  the  tribunal  of  God,  and  make  us  debtors  ; 
nay  more,  they  alienate  us  entirely  from  God,  so  that  there 
is  no  hope  of  obtaining  peace  and  favour  except  by  pardon. 
And  so  is  fulfilled  what  Paul  tells  us,  that  "  all  have  sinned, 
and  come  short  of  the  glory  of  God,"  (Rom.  iii.  23,)  "  that 
every  mouth  may  be  stopped,  and  all  the  world  may  become 
guilty  before  God,"  (Rom.  iii.  19.)  For,  though  the  right- 
eousness of  God  shines,  to  some  extent,  in  the  saints,  yet,  so 
long  as  they  are  surrounded  by  the  flesh,  they  lie  under  the 
burden  of  sins.  None  will  be  found  so  pure  as  not  to  need 
the  mercy  of  God,  and  if  we  wish  to  partake  of  it,  we  must 
feel  our  wretchedness.  Those  who  dream  of  attaining  such 
perfection  in  this  world,  as  to  be  free  from  every  spot  and 
blemish,  not  only  renounce  their  sins,  but  renounce  Christ 
himself,  from  whose  Church  they  banish  themselves.  For, 
when  he  commands  all  his  disciples  to  betake  themselves  to 
him  daily  for  the  forgiveness  of  sins,  every  one,  who  thinks 
that  he  has  no  need  of  such  a  remedy,  is  struck  out  of  the 
number  of  the  disciples. 

Now,  the  forgiveness,  which  we  here  ask  to  be  bestowed 
on  us,  is  inconsistent  with  satisfaction,  by  which  the  world 
endeavours  to  purchase  its  own  deliverance.  For  that  creditor 
is  not  said  to  forgive,  who  has  received  payment  and  asks 


HARMONY  OF  THE  EVANGELISTS.  327 

nothing  more, — but  he  who  willingly  and  generously  departs 
from  his  just  claim,  and  frees  the  debtor.  The  ordinary  dis- 
tinction between  crime  and  punishment  has  no  place  here  : 
for  debts  unquestionably  mean  liability  to  punishment.  If 
they  are  freely  forgiven  us,  all  compensations  must  disappear. 
And  there  is  no  other  meaning  than  this  in  the  passage  of 
Luke,  though  he  calls  them  sins  :  for  in  no  other  way  does 
God  grant  the  pardon  of  them,  than  by  removing  the  con- 
demnation which  they  deserve. 

As  we  forgive  our  debtors.  This  condition  is  added,  that 
no  one  may  presume  to  approach  God  and  ask  forgiveness, 
who  is  not  pure  and  free  from  all  resentment.  And  yet  the 
forgiveness,  which  we  ask  that  God  would  give  us,  does  not 
depend  on  the  forgiveness  which  we  grant  to  others  :  but  the 
design  of  Christ  was,  to  exhort  us,  in  this  manner,  to  forgive 
the  offences  which  have  been  committed  "against  us,  and  at 
the  same  time,  to  give,  as  it  were,  the  impression  of  his  seal, 
to  ratify  the  confidence  in  our  own  forgiveness.  Nor  is  any 
thing  inconsistent  with  this  in  the  phrase  used  by  Luke,  %at 
yoLo^for  loe  also.  Christ  did  not  intend  to  point  out  the 
cause,  but  only  to  remind  us  of  the  feelings  which  we  ought 
to  cherish  towards  brethren,  when  we  desire  to  be  reconciled 
to  God.  And  certainly,  if  the  Spirit  of  God  reigns  in  our 
hearts,  every  description  of  ill-will  and  revenge  ought  to  be 
banished.  The  Spirit  is  the  vntness  of  our  adoption,  (Rom. 
viii.  16,)  and  therefore  this  is  put  down  simply  as  a  mark,  to 
distinguish  the  children  of  God  from  strangers.  The  name 
debtors  is  here  given,  not  to  those  who  owe  us  money,  or  any 
other  service,  but  to  those  who  are  indebted  to  us  on  account 
of  offences  which  they  have  committed. 

13.  And  lead  us  not  into  temptation.  Some  people  have 
split  this  petition  into  two.  This  is  wrong  :  for  the  nature 
of  the  subject  makes  it  manifest,  that  it  is  one  and  the  same 
petition.  The  connexion  of  the  words  also  shows  it :  for  the 
word  but,  which  is  placed  between,  connects  the  two  clauses 
together,  as  Augustine  judiciously  explains.  The  sentence 
ought  to  be  resolved  thus.  That  we  may  not  be  led  into  tempta- 
tion, deliver  us  from  evil.  The  meaning  is  :  '^  We  are  conscious 


328  COMMENTARY  ON  A 

of  our  own  weakness,  and  desire  to  enjoy  the  protection  of 
God,  that  we  may  remain  impregnable  against  all  the  assaults 
of  Satan."  We  showed  from  the  former  petition,  that  no 
man  can  be  reckoned  a  Christian,  who  does  not  acknowledge 
himself  to  be  a  sinner  ;  and  in  the  same  manner,  we  conclude 
from  this  petition,  that  we  have  no  strength  for  living  a  holy 
life,  except  so  far  as  we  obtain  it  from  God.  Whoever  im- 
plores the  assistance  of  God  to  overcome  temptations,  ac- 
knowledges that,  unless  God  deliver  him,  he  will  be  con- 
stantly falling.^ 

The  word  temptation  is  often  used  generally  for  any  kind 
of  trial.  In  this  sense  God  is  said  to  have  tempted  Abraham, 
(Gen.  xxii.  1,)  when  he  tried  his  faith.  We  are  tempted  both 
by  adversity  and  by  prosperity :  because  each  of  them  is  an 
occasion  of  bringing  to  light  feelings  which  were  formerly 
concealed.  But  here  it  denotes  inward  temptation,  which 
may  be  fitly  called  the  scourge  of  the  devil,  for  exciting  our 
lust.  It  would  be  foolish  to  ask,  that  God  would  keep  us 
free  from  every  thing  which  makes  trial  of  our  faith.  All 
wicked  emotions,  which  excite  us  to  sin,  are  included  under 
the  name  of  temptation.  Though  it  is  not  impossible  that  we 
may  feel  such  pricks  in  our  minds,  (for,  during  the  whole 
course  of  our  life,  we  have  a  constant  warfare  with  the  flesh,) 
yet  we  ask  that  the  Lord  would  not  cause  us  to  be  thrown 
down,  or  suffer  us  to  be  overwhelmed,  by  temptations. 

In  order  to  express  this  truth  more  clearly,  that  we  are 
liable  to  constant  stumbling  and  ruinous  falls,  if  God  does 
not  uphold  us  with  his  hand,  Christ  used  this  form  of  expres- 
sion, (^i^n  z}(fivsy'/.rig,)  Lead  us  not  into  temptation :  or,  as  some 
render  it,  Bring  us  not  into  temptation.  It  is  certainly  true, 
that  "  every  man  is  tempted,"  as  the  Apostle  James  says, 
(i.  14,)  "  by  his  own  lust :"  yet,  as  God  not  only  gives  us  up 
to  the  will  of  Satan,  to  kindle  the  flame  of  lust,  but  employs 
him  as  the  agent  of  his  wrath,  when  he  chooses  to  drive  men 
headlong  to  destruction,  he  may  be  also  said,  in  a  way  pecu- 
liar to  himself,  to  lead  them  into  temptation.  In  the  same 
sense,  "  an  evil  spirit  from  the  Lord"  is  said  to  have  "  seized 

*  "  Afin  qu'il  ne  trebusche  pas  a  chacun  coup  ;  " — "  that  he  may  not 
reel  at  every  blow." 


HARMONY  OF  THE  EVANGELISTS.        _  329 

or  troubled  Saul,"  (1  Sam.  xvi.  14 :)  and  there  are  many- 
passages  of  Scripture  to  the  same  purpose.  And  yet  we  will 
not  therefore  say,  that  God  is  the  author  of  evil :  because, 
by  "  giving  men  over  to  a  reprobate  mind,"  (Rom.  i.  28,)  he 
does  not  exercise  a  confused  tyranny,  but  executes  his  just, 
though  secret^  judgments. 

Deliver  us  from  evil.  The  word  evil  {^ovn^ov)  may  either  be 
taken  in  the  neuter  gender,  as  signifying  the  evil  thing,  or  in 
the  masculine  gender,  as  signifying  the  evil  one,  Chrysostom 
refers  it  to  the  Devil,  who  is  the  contriver  of  every  thing 
evil,  and,  as  the  deadly  enemy  of  our  salvation,  is  continually 
fighting  against  us.^  But  it  may,  with  equal  propriety,  be 
explained  as  referring  to  sin.  There  is  no  necessity  for 
raising  a  debate  on  this  point :  for  the  meaning  remains 
nearly  the  same,  that  we  are  in  danger  from  the  devil  and 
from  sin,  if  the  Lord  does  not  protect  and  deliver  us. 

For  thine  is  the  kingdom.  It  is  surprising  that  this  clause, 
which  agrees  so  well  with  the  rest  of  the  prayer,  has  been 
left  out  by  the  Latins  :  ^  for  it  was  not  added  merely  for  the 
purpose  of  kindling  om'  hearts  to  seek  the  glory  of  God,  and 
of  reminding  us  what  ought  to  be  the  object  of  our  prayers  ; 
but  likewise  to  teach  us,  that  our  prayers,  which  are  here 
dictated  to  us,  are  founded  on  God  alone,  that  we  may  not 
rely  on  our  own  merits. 


1  "  Combien  que  la  raison  nous  en  soit  incognue  ;" — "  though  the  reason 
of  them  may  be  unknown  to  us." 

2  Chrysostom' s  words  are  : — Hounqov   luroivdoc  rov   '^iik^oT^ov  Kx>.ii. 

iTTiihoiu  f^rihiv  TruQ  yjinZu  ccdiKYjOilg  oia'Trouhou  'ttqos  ij,uos,g  s^sf  rov  'TCo'kifAou. 
"  He  calls  the  Devil,  m  this  place,  the  evil  one.  He  is,  by  way  of  emi- 
nence, so  called,  on  account  of  his  superlative  wickedness,  and  because, 
though  he  has  received  no  injury  from  us,  he  carries  on  against  us  an  im- 
placable war." — Ed. 

'  That  part  of  the  Lord's  Prayer,  which  we  commonly  call  the  con- 
clusion, is  not  found  in  the  Gospel  by  Luke,  and  its  genuineness  has  been 
questioned.  I^one  of  the  Latin  copies  (as  Calvin  mentions)  have  it :  but 
even  those  who  have  most  zealously  mamtained  that  it  is  spurious,  admit 
that  it  exists  in  the  greater  number  of  the  Greek  manuscripts.  Erasmus, 
Grotius,  Witsius,  Griesbach,  Matthsei,  and  Scholz,  may  be  consulted  by 
those  who  wish  to  examine  the  question  for  themselves,  and  to  hear  all 
that  has  been  said  on  both  sides.  Any  thing  like  the  summing  up  of  the 
argument  here  would  exceed  the  limits  of  a  note. — Ed. 


330  COMMENTARY  ON  A 


Matthew.  Mark. 

VI.  14.  For  if  you  shall  for-         XI.    25.    And  wlien  ye  shall  stand 

give  men  their  trespasses,  your  praying,  forgive,  if  you  have  any  thing 

heavenly  Father   will  also  for-  against  any  one,  that  your  Father  also, 

give  you,     15.  But  if  you  shall  who  is  in  heaven,  may  forgive  you  your 

not  forgive  men  their  trespasses,  trespasses.     26.  But  if  you  shall  not  for- 

neither  will  your  Father  forgive  give,  neither  will  your  Father,  who  is  in 

your  trespasses.  heaven,  forgive  you  your  trespasses. 

Here  Christ  only  explains  the  reason  why  that  condition 
was  added,  Forgive  us,  as  we  forgive.  The  reason  is,  that 
God  will  not  be  ready  to  hear  us,  unless  we  also  show  our- 
selves ready  to  grant  forgiveness  to  those  who  have  offended 
us.  If  we  are  not  harder  than  iron,  this  exhortation  ought 
to  soften  us,  and  render  us  disposed  to  forgive  offences.^ 
Unless  God  pardon  us  every  day  many  sins,  we  know  that 
we  are  ruined  in  innumerable  ways :  and  on  no  other  condi- 
tion does  he  admit  us  to  pardon,  but  that  we  pardon  our 
brethren  whatever  offences  they  have  committed  against  us. 
Those  who  refuse  to  forget  the  injuries  which  have  been 
done  to  them,  devote  themselves  willingly  and  deliberately 
to  destruction,  and  knowingly  prevent  God  from  forgiving 
them.^ 

Matthew. 

VI.  16.  Moreover,  when  you  shall  fast,  be  not,  like  the  hypocrites, 
dejected  -.^  for  they  disfigure  their  faces,  that  it  may  be  evident  to  men 
that  they  fast.  Verily  I  say  to  you,  they  have  their  reward.  17.  But 
thou,  when  thou  fastest,  anoint  thy  head,  and  wash  thy  face,  18.  That  it 
may  not  appear  to  men  that  thou  fastest,  but  to  thy  Father,  who  is  in 
secret :  and  thy  Father,  who  seeth  in  secret,  will  reward  thee  openly. 

He  again  returns  to  the  former  doctrine :  for,  having 
begun  to  rebuke  vain  ostentation  in  alms  and  prayer,  he  laid 
down,  before  proceeding  farther,  the  rule  for  praying  in  a 

^  "  Pour  nous  rendre  faciles  a  oublier  les  injures  qu'on  nous  a  faites." 
— "  To  make  us  ready  to  forget  the  injuries  which  have  been  done  to  us." 

2  "  Et  de  propos  dehbere  veulent  que  Dieu  procede  contre  eux  en 
toute  rigueur;" — "and  deliberately  resolve  that  God  may  proceed 
against  them  to  the  utmost  rigour." 

^  "  D'un  regard  triste,  om,  visage  chagrin  f — "  of  a  sad  look,  or,  dis- 
tressed countenance.'^'' 


HABMONY  OF  THE  EVANGELISTS.  331 

right  manner.  The  same  injunction  is  now  given  to  his 
disciples  about  fasting^  which  he  had  formerly  given  about 
prayers  and  alms,  not  to  be  too  solicitous  to  obtain  the 
applause  of  spectators,  but  to  have  God  as  the  witness  of 
their  actions.  When  he  bids  them  anoint  their  head,  and 
icash  their  face,  his  language  is  hyperbolical :  ^  for  Christ  does 
not  withdraw  us  from  one  kind  of  hypocrisy,  to  lead  us  into 
another.^  He  does  not  enjoin  us  to  counterfeit  splendour, 
or  exhort  us  to  temperance  in  food  in  such  a  manner,  as  to 
encourage  the  luxuries  of  ointments  and  of  dress  :  but  merely 
exhorts  us  to  preserve  moderation,  without  any  thing  new  or 
affected ; — in  short,  that  the  fastings,  in  which  we  engage, 
should  make  no  change  in  our  accustomed  way  of  living. 

Thy  Father  will  reward  thee.  When  he  promises  a  reward 
from  God  to  fastings,  this  mode  of  expression,  as  we  said  a 
little  before  with  respect  to  prayer,  is  not  strictly  accurate. 
There  is  a  wide  diflPerence,  indeed,  between  prayer  and  fast- 
ings. Prayer  holds  the  first  rank  among  the  duties  of  piety : 
hut  fasting  is  a  doubtful  operation,  and  does  not,  like  alms, 
belong  to  the  class  of  those  actions  which  God  requires  and 
approves.  It  is  pleasing  to  God,  only  so  far  as  it  is  directed 
to  another  object :  and  that  is,  to  train  us  to  abstinence,  to 
subdue  the  lust  of  the  flesh,  to  excite  us  to  earnestness  in 
prayer,  and  to  testify  our  repentance,  when  we  are  affected 
by  the  view  of  the  tribunal  of  God.  The  meaning  of  Christ's 
words  is :  "  God  will  one  day  show  that  he  was  pleased 
with  those  good  works,  which  appeared  to  be  lost,  because 
they  were  concealed  from  the  eyes  of  men." 

Matthew.  Luke. 

VI.  19.  Lay  not  up  for  yourselves  XU.  33.  Sell  what  ye  possess, 

treasures  on  the  earth,  where  rust  and  and   give    alms.       Prepare    for 

the  moth  consume,  where  thieves  break  yourselves  bags,   which   do   not 

through  and  steal.    20.  But  lay  up  for  grow  old,   a  treasure  in  heaven 

yourselves  treasures  in  heaven,  where  which  does  not  fail,  where  the 

neither  rust  nor  moth  consumes,  and  thief  approaches  not,  nor  moth 

^  "  C'est  une  fa9on  de  parler  hyperbolique,  c'est  a  dire,  excessive." — 
"  It  is  a  hjperholical^  that  is,  an  exaggerated  way  of  speaking." 

^  "  Pour  nous  faire  retomber  en  I'autre;" — "  to  make  us  fall  into  the 
other." 


332  commentary  on  a 

Mattheav.  Luke. 

where  thieves  do  not  break  through  corrupteth.  34.  For  where  your 
nor  steal.  21.  For  where  your  treasure  treasure  shall  be,  there  will  also 
shall  be,  there  will  also  your  heart  be.     your  heart  be. 

Matthew  yi.  19.  Lay  not  up.  This  deadly  plague  reigns 
everywhere  throughout  the  world.  Men  are  grown  mad 
with  an  insatiable  desire  of  gain.  Christ  charges  them  with 
folly,  in  collecting  wealth  with  great  care,  and  then  giving 
up  their  happiness  to  moths  and  to  rust^  or  exposing  it  as  a 
prey  to  thieves.  What  is  more  unreasonable  than  to  place 
their  property,  where  it  may  perish  of  itself,  or  be  carried  off 
by  men?^  Covetous  men,  indeed,  take  no  thought  of  this. 
They  lock  up  their  riches  in  well-secm^ed  chests,  but  cannot 
prevent  them  from  being  exposed  to  thieves  or  to  moths. 
They  are  blind  and  destitute  of  sound  judgment,  who  give 
themselves  so  much  toil  and  uneasiness  in  amassing  wealth, 
which  is  liable  to  putrefaction,  or  robbery,  or  a  thousand 
other  accidents :  particularly,  when  God  allows  us  a  place  in 
heaven  for  laying  up  a  treasure,  and  kindly  invites  us  to  enjoy 
riches  which  never  perish. 

20.  But  lay  up  for  yourselves  treasures  in  heaven.  They 
are  said  to  do  so,  who,  instead  of  entangling  themselves  in 
the  snares  of  this  world,  make  it  their  care  and  their  business 
to  meditate  on  the  heavenly  life.  In  Luke's  narrative,  no 
mention  is  made  of  the  contrast  between  laying  up  treasures 
on  the  earth  and  laying  up  treasures  in  heaven  ;  and  he  refers 
to  a  different  occasion  for  the  command  of  Christ  to  prepare 
hags  J  which  do  not  grow  old:  for  he  had  previously  said,  Sell 
what  you  possess,  and  give  alms.  It  is  a  harsh  and  unpleasant 
thing  for  men  to  strip  themselves  of  their  own  wealth ;  and 
with  the  view  of  alleviating  their  uneasiness,  he  holds  out  a 
large  and  magnificent  hope  of  remuneration.  Those  who 
assist  their  poor  brethren  on  the  earth  lay  up  for  themselves 
treasures  in  heaven,  according  to  the  saying  of  Solomon,  ''  He 
that  hath  pity  upon  the  poor  lendeth  to  the  Lord,  and  that 

^  "  Ou  bien  perir  d'eux-mesmes,  encores  que  personne  n'y  touche  ;" — 
"  or  even  perish  of  themselves,  though  nobody  touch  them." 


HAKMONY  OF  THE  EVANGELISTS.  333 

which  he  hath  given  will  he  pay  him  again,"  (Prov.  xix.  17.) 
The  command  to  sell  possessions  must  not  be  literally  inter- 
preted, as  if  a  Christian  were  not  at  liberty  to  retain  any 
thing  for  himself.  He  only  intended  to  show,  that  we  must 
not  be  satisfied  with  bestowing  on  the  poor  what  we  can 
easily  spare,  but  that  we  must  not  refuse  to  part  with  our 
estates,  if  their  revenue  does  not  supply  the  wants  of  the 
poor.  His  meaning  is,  "  Let  your  liberality  go  so  far  as  to 
lessen  your  patrimony,  and  dispose  of  your  lands." 

21.  Where  your  treasure  shall  he.  By  this  statement 
Christ  proves  that  they  are  unhappy  men  who  have  their 
treasures  laid  up  on  the  earth  :  because  their  happiness  is 
uncertain  and  of  short  duration.  Covetous  men  cannot  be 
prevented  from  breathing  in  their  hearts  a  wish  for  heaven  : 
but  Christ  lays  down  an  opposite  principle,  that,  wherever 
men  imagine  the  greatest  happiness  to  be,  there  they  are 
surrounded  and  confined.  Hence  it  follows,  that  they  who 
desire  to  be  happy  in  the  world  ^  renounce  heaven.  We 
know  how  carefully  the  philosophers  conducted  their  in- 
quiries respecting  the  supreme  good.^    It  was  the  chief  point 

^  "  Ceux  qui  demandent  d'estre  riches  et  a  leiir  aise  en  ce  monde  ;" — 
"  those  who  are  eager  to  be  rich  and  at  their  ease  in  this  world." 

2  "  Nous  Savons  comment  les  Philosophes  se  sont  amusez  a  traiter  sub- 
tilement  du  souverain  bien  des  hommes." — "  We  know  to  what  trouble 
the  Philosophers  submitted  in  ingenious  discussions  about  the  supreme 
good  of  men," — The  allusion  is  chiefly  to  the  Greeks  :  for  the  philosophy 
of  the  Romans  was  at  second  hand,  though  nothing  can  be  more  ingenious 
or  beautiful  than  the  reasonings  of  Cicero  in  his  Dissertations  "  De  Fini- 
bus  Bonorum  et  Malorum."  He  inquires  into  the  rtXcg-,  or  enc?,  of  good 
and  evil  actions.  In  examining  the  principles  of  Epicurus,  he  professes  to 
feel  very  much  at  ease,  but  approaches  the  Stoics  with  greater  respect, 
and  acknowledges  the  ability  with  which  they  had  conducted  their  argu- 
ment. The  perusal  of  the  whole  treatise  will  gratify  a  reader  prepared  to 
accompany  powerful  minds  in  their  most  intricate  researches,  or  to  hail 
abstruse  disquisition  clothed  in  the  choicest  language  by  one  who,  as 
Robert  Hall  said  of  Pascal,  "  can  invest  the  severest  logic  with  the  charms 
of  the  most  beautiful  composition,  and  render  the  most  profound  argu- 
mentation as  entertaining  as  a  romance."  But  those  studies  have  a  far 
higher  value.  When  we  see  the  gi'eatest  minds  tasked  to  their  utmost 
strength,  and  yet  utterly  failing  to  discover,  by  unassisted  reason,  the  path 
which  leads  to  happiness,  we  appreciate  more  highly  Leland's  argument 
"  On  the  advantage  and  necessity  of  Divine  Revelation,"  and  bless  the 
name  of  the  Great  Prophet,  who  hath  brought  life  and  immortality  to  light 
hy  the  Gospel,  (2  Tim.  1. 10.)— Ed. 


334  COMMENTARY  ON  A 

on  which  they  bestowed  their  labour,  and  justly :  for  it  is 
the  principle  on  which  the  regulation  of  our  life  entirely  de- 
pends, and  the  object  to  which  all  our  senses  are  directed. 
If  honour  is  reckoned  the  supreme  good,  the  minds  of  men 
must  be  wholly  occupied  with  ambition :  if  money,  covetous- 
ness  will  immediately  predominate  :  if  pleasure,  it  will  be 
impossible  to  prevent  men  from  sinking  into  brutal  indul- 
gence. We  have  all  a  natural  desire  to  pursue  happiness  ;^ 
and  the  consequence  is,  that  false  imaginations  carry  us  away 
in  every  direction.  But  if  we  were  honestly  and  firmly  con- 
vinced that  our  happiness  is  in  heaven,  it  would  be  easy  for 
us  to  trample  upon  the  world,  to  despise  earthly  blessings, 
(by  the  deceitful  attractions  of  which  the  greater  part  of  men 
are  fascinated,)  and  to  rise  towards  heaven.  For  this  reason 
Paul,  with  the  view  of  exciting  believers  to  look  upwards, 
and  of  exhorting  them  to  meditate  on  the  heavenly  life, 
(Col.  iii.  1,)  presents  to  them  Christ,  in  whom  alone  they 
ought  to  seek  perfect  happiness  ;  thus  declaring,  that  to 
allow  their  souls  to  grovel  on  the  earth  would  be  inconsistent 
and  unworthy  of  those  whose  treasure  is  in  heaven. 

Matthew.  Luke. 

VI.  22.  The  light  ^  of  the  XI.  34.  The  light  ^  of  the  body  is  the 
body  is  the  eye  :  if  therefore  eye  :  if  thine  eye  therefore  shall  be  simple, 
thine  eye  shall  be  simple,  thy  thy  whole  body  shall  be  luminous  :  but  if 
whole  body  shall  be  lumi-  it  shall  be  evil,  thy  whole  body  also  shall 
nous.  23.  But  if  thine  eye  be  dark.  36.  If  therefore  thy  whole  body 
shall  be  evil,  thy  whole  body  shall  be  luminous,  not  having  any  part 
shall  be  dark.  Therefore,  if  dark,  the  whole  shall  be  luminous,  as  when 
the  Hght  which  is  in  thee  is  a  candle  enlightens  thee  by  its  bright- 
darkness,  how  great  is  that  ness. 
darkness!   24.  No  man  can 

serve  two  masters  :  for  either         XVI.    13.    No  servant  can  serve  two 

he  will  hate  the  one,  and  love  masters :  for  either  he  will  hate  the  one, 

the  other,  or  he  will  hold  to  and  love  the  other,  or  will  hold  to  the  one, 

one,  and  neglect  the  other,  and  despise  the  other.     You  cannot  serve 

You  cannot  serve  God  and  God  and  mammon. 


^  "  Car  naturellement  nous  tendons  tons  k  desirer  ce  qui  nous  semble 
estre  le  souverain  bien." — "  For  we  have  all  a  natural  tendency  to  desire 
what  appears  to  us  to  be  the  supreme  good." 

^  "  La  lumiere,  om,  lanterne ;''"' — "  the  Hght,  or,  lantern.'" 

3  "  La  chandelle  ;"— "  the  candle." 


HARMONY  OF  THE  EVANGELISTS.  335 

Matthew  YI.  22.  The  light  of  the  body  is  the  eye.  We 
must  bear  in  mind,  as  I  have  already  hinted,  that  what  we 
find  here  are  detached  sentences,  and  not  a  continued  dis- 
course. The  substance  of  the  present  statement  is,  that  men 
go  wrong  through  carelessness,  because  they  do  not  keep 
their  eye  fixed,  as  they  ought  to  do,  on  the  proper  object. 
For  whence  comes  it,  that  they  so  shamefully  wander,  or 
dash  themselves,  or  stumble,  but  because,  having  corrupted 
their  judgment  by  choosing  rather  to  follow  their  own  lusts 
than  the  righteousness  of  God,  they  not  only  extinguish  the 
light  of  reason,  which  ought  to  have  regulated  their  life,  but 
change  it  altogether  into  darkness. 

When  Christ  calls  the  eye  the  light  of  the  hody^  he  employs 
a  comparison  which  means,  that  neither  the  hands,  nor  the 
feet,  nor  the  belly,  serves  to  direct  men  in  walking,  but  that 
the  eye  alone  is  a  sufficient  guide  to  the  rest  of  the  members. 
If  the  hands  and  feet  are  foolishly  and  improperly  directed, 
the  blame  of  the  mistake  ought  to  be  charged  on  the  eyes, 
which  do  not  perform  their  duty.  We  must  now  apply  this 
comparison  to  the  mind.  The  affections  may  be  regarded 
individually  as  its  members :  but  as  they  are  blind  in  them- 
selves, they  need  direction.  Now,  God  has  given  reason  to 
guide  them,  and  to  act  the  part  of  a  lantern  in  showing  them 
the  way.  But  what  is  the  usual  result  ?  All  the  soundness 
of  judgment  which  had  been  given  to  men  is  corrupted  and 
perverted  by  themselves,  so  that  not  even  one  spark  of  light 
continues  to  dwell  in  them. 

A  sim.j)le  eye  means  an  eye  that  has  no  speck,  or  diseased 
humour,  or  any  other  defect.  An  evil  eye  (<7rovri^ovy  means  a 
diseased  eye,  A  luminous  body  means  one  that  is  enlightened, 
so  as  to  have  all  its  actions  properly  regulated.  A  dark  body 
is  one  which  is  led  into  numerous  mistakes  by  a  confused 
movement.     We  see,  then,  as  I  have  already  said,  that  these 

^  "  Appelant  roeil  le  flambeau  ou  la  lampe  de  tout  le  corps  ;" — "  call- 
ing the  eye  the  torch  or  the  lamp  of  the  whole  body." 

^  This  Greek  word  has  two  meanings,  which  depend  on  accentuation. 
The  proparoxytone  '^ouyi^os  means  laborious,  troublesome:  but  the  oxytone 
'Tcom^oq  means  wicked.  Here,  when  apphed  to  the  eye,  it  cannot  denote 
moral  blame,  but  easily  takes  the  transferred  sense  oi  faulty,  defective. — 
Ed. 


336  COMMENTARY  ON  A 

words  reprove  the  indolence  of  men,  who  neglect  to  open 
their  eyes  for  the  guidance  of  their  affections. 

The  inference  which  the  Papists  draw  from  this  passage, 
that  men  possess  as  much  reason  and  wisdom,  as  to  be  free 
to  choose  either  good  or  evil,  is  mere  trifling.  For  Christ 
does  not  here  inform  us  what  ability  we  possess,  but  how  we 
ought  to  walk,  by  having  our  eye  fixed  on  a  certain  object ; 
and  at  the  same  time  shows,  that  the  whole  course  of  human 
life  is  dark,  because  no  man  proposes  for  himself  a  proper 
object,  but  all  permit  themselves  to  pursue  eagerly  what  is 
evil.  I  confess,  indeed,  that  men  naturally  possess  reason, 
to  distinguish  between  vices  and  virtues ;  but  I  say  that  it 
is  so  corrupted  by  sin,  that  it  fails  at  every  step.  Mean- 
while, it  does  not  follow,  that  men  do  not  voluntarily  bring 
darkness  on  themselves,  as  if  they  shut  their  eyes  to  avoid 
the  light  which  was  offered  to  them,  because  they  are  know- 
ingly and  willingly  carried  after  their  own  lusts. 

23.  If  the  light  which  is  in  thee  he  darkness.  Light  signifies 
that  small  portion  of  reason,  which  continues  to  exist  in 
men  since  the  fall  of  Adam :  and  darkness  signifies  gross  and 
brutal  affections.  The  meaning  is,  we  ought  not  to  wonder, 
if  men  wallow  so  disgracefully,  like  beasts,  in  the  filth  of 
vices,  for  they  have  no  reason  which  might  restrain  the 
blind  and  dark  lusts  of  the  flesh.  The  light  is  said  to  be 
turned  into  darkness,  not  only  when  men  permit  the  wicked 
lusts  of  the  flesh  to  overwhelm  the  judgment  of  their  reason, 
but  also  when  they  give  up  their  minds  to  wicked  thoughts, 
and  thus  degenerate  into  beasts.  For  we  see  how  wickedly 
men  change  into  craft  any  measure  of  wisdom  which  had 
been  given  them,  how  they  "  dig  deep  (as  the  prophet  says) 
to  hide  their  counsel  from  the  Lord,"  (Isa.  xxix.  15,)  how 
they  trust  to  their  own  resources,  and  openly  dishonour  God ; 
in  a  word,  how  desirous  they  are  to  show  their  ingenuity,  in 
innumerable  ways,  for  their  own  destruction.  Christ  has 
good  grounds  for  declaring,  that  thick  and  appalling  dark- 
ness must  of  necessity  reign  in  the  life  of  men,  when  they 
choose  to  be  blind. 

This  is  also  the  meaninoj  of  the  words  which  are  found  in 


HARMONY  OF  THE  EVANGELISTS.  337 

the  Gospel  of  Luke,  with  this  difference,  that  Christ  there 
connects  the  present  statement  with  one  which  was  formerly 
explained,  that  men  do  not  light  a  candle^  and  put  it  under  a 
bushel,  (Mat.  v.  15  ;)  and  again,  instead  of  this  clause,  if  the 
light  which  is  in  thee  he  darkness,  gives  the  exhortation,  see 
that  the  light  ichich  is  in  thee  he  not  darkness.  The  meaning 
is,  "  See  that  thy  mind,  which  ought  to  have  shone,  like  a 
candle,  to  guide  all  thy  actions,  do  not  darken  and  mislead 
thy  whole  life."  He  afterwcirds  adds,  that,  when  the  body  is 
enlightened  hy  the  eye,  the  greatest  regularity  is  found  in  all 
its  members,  as  the  light  of  a  candle  spreads  and  penetrates 
into  every  part  of  the  room. 

24.  No  man  can  serve  two  masters.  Christ  returns  to  the 
former  doctrine,  the  object  of  which  was  to  Avithdraw  his 
disciples  from  covetousness.  He  had  formerly  said,  that  the 
heart  of  man  is  bound  and  fixed  upon  its  treasure;  and  he 
now  gives  warning,  that  the  hearts  of  those  who  are  devoted 
to  riches  are  alienated  from  the  Lord.  For  the  greater 
part  of  men  are  wont  to  flatter  themselves  with  a  deceitful 
pretence,  when  they  imagine,  that  it  is  possible  for  them  to 
be  divided  between  God  and  their  ovm.  lusts.  Christ 
affirms  that  it  is  impossible  for  any  man  to  obey  God,  and, 
at  the  same  time,  to  obey  his  own  flesh.  This  was,  no  doubt, 
a  proverb  in  common  use  :  No  man  can  serve  tivo  masters.  He 
takes  for  granted  a  truth  which  had  been  universally  ad- 
mitted, and  applies  it  to  his  present  subject :  where  riches 
hold  the  dominion  of  the  heart,  God  has  lost  his  authority. 
True,  it  is  not  impossible  that  those  who  are  rich  shall  serve 
God  ;  but  whoever  gives  himself  up  as  a  slave  to  riches  must 
abandon  the  service  of  God  :  for  covetousness  makes  us  the 
slaves  of  the  devil. 

I  have  inserted  here  what  is  related  on  a  different  occasion 
by  Luke  :  for,  as  the  Evangelists  frequently  introduce,  as 
opportunity  offers,  passages  of  our  Lord's  discourses  out  of 
their  proper  order,  we  ought  to  entertain  no  scruple  as  to  the 
arrangement  of  them.  What  is  here  said  Avith  a  special  re- 
ference to  riches,  may  be  properly  extended  to  every  other 
VOL.  I.  Y 


338  COMMENTARY  ON  A 

description  of  vice.  As  God  pronounces  everywhere  such 
commendations  of  sincerity,  and  hates  a  donhle  hearty  (1  Chron. 
xii.  33  ;  Ps.  xii.  2,)  all  are  deceived,  who  imagine  that  he 
will  be  satisfied  with  the  half  of  their  heart.  All,  indeed, 
confess  in  words,  that,  where  the  affection  is  not  entire,  there 
is  no  true  worship  of  God  :  but  they  deny  it  in  fact,  when 
they  attempt  to  reconcile  contradictions.  "  I  shall  not  cease," 
says  an  ambitious  man,  "  to  serve  God,  though  I  devote  a 
great  part  of  my  mind  to  hunting  after  honours."  The  covet- 
ous, the  voluptuaries,  the  gluttons,  the  unchaste,  the  cruel, 
all  in  their  turn  offer  the  same  apology  for  themselves  :  as  if 
it  were  possible  for  those  to  be  partly  employed  in  serving 
God,  who  are  openly  carrying  on  war  against  him.  It  is,  no 
doubt,  true,  that  believers  themselves  are  never  so  perfectly 
devoted  to  obedience  to  God,  as  not  to  be  withdrawn  from 
it  by  the  sinful  desires  of  the  flesh.  But  as  they  groan  under 
this  wretched  bondage,  and  are  dissatisfied  with  themselves, 
and  give  nothing  more  than  an  unwilling  and  reluctant 
service  to  the  flesh,  they  are  not  said  to  serve  tico  masters :  for 
their  desires  and  exertions  are  approved  by  the  Lord,  as  it 
they  rendered  to  him  a  perfect  obedience.  But  this  passage 
reproves  the  hypocrisy  of  those  who  flatter  themselves  in 
their  vices,  as  if  they  could  reconcile  light  and  darkness. 

Matthew.  Luke. 

VI.  25.  Therefore  I  say  to  yon,  XII.  22.  And  lie  said  to  his  dis- 
1  e  not  anxious  about  your  life,  ciples,  Therefore  I  say  to  you,  be 
what  you  shall  eat  and  di-uik,  nor  not  anxious  about  your  life,  what 
for  your  body,  what  clothes  you  you  shall  eat,  nor  for  the  body,  with 
shall  wear  :  is  not  the  life  of  more  what  you  shall  be  clothed.  23.  The 
value  than  food,  and  the  body  of  life  is  of  more  value  than  food,  and 
more  value  than  clothing?  26.  the  body  is  of  more  value  than  cloth- 
Look  at  the  fowls  of  heaven,  for  ing.  24.  Consider  the  ravens,  for 
they  neither  sow  nor  reap,  nor  they  neither  sow  nor  reap,  which 
collect  into  granaries,  and  your  neither  have  granary  nor  barn,  and 
heavenly  Father  feedeth  them :  are  God  feedeth  them  :  how  much  more 
you  not  more  excellent  than  they  are  ye  better  than  the  fowls  ?  25. 
are  ?  27.  And  which  of  you,  by  And  which  of  you,  by  anxious  care, 
anxious  care,  can  add  to  his  stature  can  add  to  your  stature  one  cubit  ? 
one  cubit  ?  28.  And  why  are  you  26.  If  therefore  you  cannot  do  even 
anxious  about  clothing  ?  Con-  that  which  is  least,  why  are  ye  anxious 
sider  the  lilies  of  the  field,  how  about  the  rest?  27.  Consider  the 
they  grow :  they  neither  toil  nor  lilies,  how  they  grow :  they  neither 


haemony  of  the  evakgeltsts.  339 

Matthew.  Luke. 

spin.     29.     But    I    say  to   you,  toil  nor   spin.     And  I  say  to   you, 

That    even    Solomon    in    all  his  Even  Solomon  in  all  his  glory  was 

glory  1  was   not  clothed  like  one  not   clothed  like  one  of  these.     28. 

of   these.      30.    But    if   God  so  And  if  God  thus  clothes  the  grass, 

clothes    the    grass   of   the    field,  which  is  to-day  in  the  field,  and  to- 

which  is  to-day,   and  to-morrow  morrow  is  thrown  into  the  oven,  how 

is  cast  into  the  oven,  shall  he  not  much  more  shall  he  clothe  you,  O  you 

much  more  clothe  you,  O  you  of  of  Httle  faith  ? 
little  faith  ? 

Throughout  the  whole  of  this  discourse,  Christ  reproves 
that  excessive  anxiety,  with  which  men  torment  themselves, 
about  food  and  clothing,  and,  at  the  same  time,  applies  a 
remedy  for  curing  this  disease.  When  he  forbids  them  to 
be  anxious,  this  is  not  to  be  taken  literally,  as  if  he  intended 
to  take  away  from  his  people  all  care.  We  know  that  men 
are  born  on  the  condition  of  having  some  care ;  and,  indeed, 
this  is  not  the  least  portion  of  the  miseries,  which  the  Lord 
has  laid  upon  us  as  a  punishment,  in  order  to  humble  us.  But 
immoderate  care  is  condemned  for  two  reasons  :  either  be- 
cause in  so  doing  men  teaze  and  vex  themselves  to  no  pur- 
pose, by  carrying  their  anxiety  farther  than  is  proper  or 
than  their  calling  demands  ;  or  because  they  claim  more 
for  themselves  than  they  have  a  right  to  do,  and  place  such 
a  reliance  on  their  own  industry,  that  they  neglect  to  call 
upon  God.  We  ought  to  remember  this  promise  :  though 
unbelievers  shall  "  rise  up  early,  and  sit  up  late,  and  eat  the 
bread  of  sorrows,"  yet  beHevers  will  obtain,  through  the 
kindness  of  God,  rest  and  sleep,  (Psalm  cxxvii.  2.)  Though 
the  children  of  God  are  not  free  from  toil  and  anxiety,  yet, 
properly  speaking,  we  do  not  say  that  they  are  anxious 
about  life :  because,  through  their  reliance  on  the  providence 
of  God,  they  enjoy  calm  repose. 

Hence  it  is  easy  to  learn,  how  far  we  ought  to  be  anxious 
about  food.  Each|  of  us  ought  to  labour,  as  far  as  his  caUing 
requires  and  the  Lord  commands  ;  and  each  of  us  ought  to 
be  led  by  his  own  wants  to  call  upon  God.  Such  anxiety 
holds  an  intermediate  place  between  indolent  carelessness 

^  "  E  ntoute  sa  gloire,  om,  avec  toute  sa  gloire;'''' — "in  all  his  glory,  or^ 
icith  all  his  glory.''' 


340  COMMENTARY  ON  A 

and  the  unnecessary  torments  by  whicli  unbelievers  kill 
themselves.  But  if  we  give  proper  attention  to  the  words 
of  Christ,  we  shall  find,  that  he  does  not  forbid  every  kind 
of  care,  but  only  what  arises  from  distrust.  Be  not  anxious^ 
says  he,  ivhat  you  shall  eat,  or  what  you  shall  drink.  That 
belongs  to  those  who  tremble  for  fear  of  poverty  or  hunger, 
as  if  they  were  to  be  in  want  of  food  every  moment. 

Matthew  VI.  25.  Is  not  the  life  of  more  value  than  food? 
He  argues  from  the  greater  to  the  less.  He  had  forbidden 
them  to  be  excessively  anxious  about  the  way  in  which  life 
might  be  supported ;  and  he  now  assigns  the  reason.  The 
Lord,  who  has  given  life  itself,  will  not  suffer  us  to  want 
what  is  necessary  for  its  support.  And  certainly  we  do  no 
small  dishonour  to  God,  when  we  fail  to  trust  that  he  will 
give  us  necessary  food  or  clothing ;  as  if  he  had  thrown  us 
on  the  earth  at  random.  He  who  is  fully  convinced,  that 
the  Author  of  our  life  has  an  intimate  knowledge  of  oiu' 
condition,  will  entertain  no  doubt  that  he  will  make  abund- 
ant provision  for  our  wants.  Whenever  we  are  seized  by 
any  fear  or  anxiety  about  food,  let  us  remember,  that  God 
will  take  care  of  the  life  which  he  gave  us. 

26.  Look  at  the  foivls  of  the  air.  This  is  the  remedy  I 
spoke  of,  for  teaching  us  to  rely  on  the  providence  of  God  : 
for  of  all  cares,  which  go  beyond  bounds,  unbelief  is  the 
mother.  The  only  cure  for  covetousness  is  to  embrace  the 
promises  of  God,  by  which  he  assures  us  that  he  will  take 
care  of  us.  In  the  same  manner,  the  Apostle,  wishing  to 
withdraw  believers  from  covetousness,  confirms  that  doctrine  : 
for  he  hath  said,  I  loill  never  leave  thee,  nor  forsake  thee,  (Heb. 
xiii.  5.)  The  substance  of  the  exhortation  is,  that  we  ought 
to  trust  in  God,  by  whom  none  of  his  own  people,  however 
mean  their  condition  may  be,  are  disregarded. 

Your  heavenly  Father  feedeth  them.  This  deserves  careful 
attention :  for,  though  we  are  unable  to  explain  the  manner 
in  which  their  life  is  supported,  which  of  us  is  in  the  habit  of 
considering  that  their  life  depends  on  the  providence  of  God, 
which  he  is  pleased  to  extend  even  to  them  ?  But  if  it  is 


HARMONY  OF  THE  EVANGELISTS.  341 

thoroughly  fixed  in  our  minds,  that  the  fowls  are  sup- 
plied with  food  by  the  hand  of  God,  there  will  be  no  diffi- 
culty in  expecting  it  for  ourselves,  who  are  formed  after  his 
image,  and  reckoned  among  his  children.  They  neither  soio  nor 
reap.  By  these  words  it  is  far  from  being  our  Lord's  intention 
to  encourao'e  us  to  indolence  and  sluo^o-ishness.  All  that  he 
means  is,  that,  though  other  means  fail,  the  providence  of 
God  is  alone  sufficient  for  us,  for  it  supplies  the  animals 
abundantly  with  every  thing  that  they  need. 

Instead  o£  foiols^  (ra  Trsrs/i/a,)  Luke  uses  the  word  ravens, 
{roijg  xo^axag,)  alluding  perhaps  to  that  passage  in  the  Psalms, 
who  giveth  food  to  the  young  ravens  that  call  upon  him,  (Ps. 
cxlvii.  9.)  Some  think  that  David  expressly  mentioned  the 
ravens,  because  they  are  immediately  deserted  by  their 
parents,'  and  therefore  must  have  their  food  brought  to  them 
by  God.  Hence  it  is  evident,  that  Christ  intended  nothing 
more  than  to  teach  his  people  to  throw  all  their  cares  on 
God. 

27.  Which  of  you  by  anxious  care,  8fc.  ?  Here  our  Lord 
condemns  another  fault,  which  is  almost  always  connected 
with  immoderate  anxiety  about  food ;  and  that  is,  when  a 
mortal  man,  claimino;  more  than  he  has  a  rio-ht  to  do,  does 
not  hesitate,  in  sacrilegious  hardihood,  to  go  beyond  his 
limits.  "  O  Lord,  I  know  (says  Jeremiah)  that  the  way  of 
man  is  not  in  himself:  it  is  not  in  man  that  walketh  to  direct 
his  steps,"  (Jer.  x.  23.)  You  scarcely  meet  with  one  person 
in  a  hundred,  who  does  not  venture  to  make  any  promises 
that  he  thinks  fit  on  his  own  industry  and  power.  The  con- 
sequence is,  that  those  who  take  credit  to  themselves  for  their 
prosperity,  do  not  hesitate  to  lose  sight  of  God,  when  they 
enter  into  any  undertaking.  To  restrain  this  mad  rashness, 
Christ  tells  us,  that  whatever  contributes  to  the  support  of 
our  life  depends  wholly  on  the  blessing  of  God.  The  meaning 
is  :  "  It  is  foolish  in  men  to  Aveary  themselves,  because  all  our 
labours  are  unnecessary  and  fruitless,  and  all  our  anxieties 

^  "  Pource  que  le  pere  et  la  mere  les  abandonnent  incontinent  qu'ils 
sont  nais  ;" — "  because  their  parents  forsake  them  as  soon  as  they  are 
born." 


342  COMMENTARY  ON  A 

are  to  no  purpose,  unless  so  far  as  God  blesses  them."  This 
is  more  clearly  expressed  by  Luke,  If  you  cannot  do  even  that 
which  is  least,  why  are  you  anxious  about  the  rest  ?  These  words 
show  plainly,  that  Christ  reproves  not  only  distrust,  but 
pride,  because  men  ascribe  much  more  than  they  ought  to 
their  own  sldll. 

29.  Not  even  Solomon  in  all  his  glory.  This  means,  that 
the  kindness  of  God,  which  is  gloriously  displayed  in  herbs 
and  flowers,  exceeds  all  that  men  can  accomplish  by  their 
wealth  or  power,  or  in  any  other  way.  Believers  ought  to 
be  convinced  that,  though  all  means  fail,  they  will  want 
nothing  that  is  necessary  for  their  full  satisfaction,  provided 
they  continue  to  enjoy  the  blessing  of  God  alone.  O  you  of 
little  faith.  In  this  respect  Christ  justly  accuses  us  of  defi- 
ciency or  weakness  of  faith  :  for  the  more  powerfully  we  are 
affected,  according  to  our  own  grovelling  views,  by  anxiety 
about  the  present  life,  the  more  do  we  show  our  unbelief, 
if  every  thing  does  not  happen  to  om^  wish.  Many  persons, 
accordingly,  who  in  great  prosperity  appear  to  possess  faith, 
or  at  least  to  have  a  tolerable  share  of  it,  tremble  when  any 
danger  of  poverty  presents  itself. 

Matthew.  Luke. 

VI.  31.  Be  not  therefore  anxious,  XII.  29.  And  seek  not  -what 
saying,  Wliat  shall  we  eat  ?  or  what  you  shall  eat,  or  what  you  shall 
shall  we  drink  ?  or  with  what  shall  we  drink,  and  be  not  lifted  on  high, 
be  clothed  ?  32.  For  all  those  things  30.  For  all  these  things  the  na- 
the  Gentiles  seek  :  for  your  heavenly  tions  of  the  world  seek:  and  your 
Father  knoweth  that  you  have  need  Father  knoweth  that  you  have 
of  these  things.  33.  But  rather  seek  need  of  these  things.  31.  But 
first  the  kingdom  of  God,  and  his  rather  seek  the  kingdom  of  God, 
righteousness,  and  all  these  things  and  all  these  things  shall  be  add- 
shall  be  added  to  you.  3-4.  Be  not  ed  to  you.  32.  Fear  not,  httle 
therefore  anxious  about  to-morrow  :  flock  :  for  it  is  your  Father's  good 
for  to-morrow  will  take  care  of  itself,  pleasiu-e  to  give  you  the  king- 
Its  o^n  affliction  is  sufficient  for  the  day.  dom. 

This  has  the  same  object  with  the  former  doctrine.  Be- 
lievers ought  to  rely  on  God's  fatherly  care,  to  expect  that 
he  will  bestow  upon  them  whatever  they  feel  to  be  neces- 
sary, and  not  to  torment  themselves  by  unnecessary  anxiety. 


HAKMONY  OF  THE  EVANGELISTS.  343 

He  forbids  tliem  to  be  anxious,  or,  as  Luke  has  it,  to  seek, 
that  is,  to  seek  in  the  manner  of  those  who  look  around 
them  in  every  direction,  without  looking  at  God,  on  whom 
alone  their  eye  ought  to  be  fixed ;  who  are  never  at  ease, 
but  when  they  have  before  their  eyes  an  abundance  of  pro- 
visions ;  and  who,  not  admitting  that  the  protection  of  the 
world  belongs  to  God,  fret  and  teaze  themselves  with  per- 
petual uneasiness. 

Matthew  VI.  32.  For  all  those  things  the  Gentiles  seek. 
This  is  a  reproof  of  the  gross  ignorance,  in  which  aU  such 
anxieties  originate.  For  how  comes  it,  that  unbelievers 
never  remain  in  a  state  of  tranquillity,  but  because  they 
imagine  that  God  is  unemployed,  or  asleep,  in  heaven,  or, 
at  least,  that  he  does  not  take  charge  of  the  aiFairs  of  men, 
or  feed,  as  members  of  his  family,  those  whom  he  has  ad- 
mitted to  his  friendship.  By  this  comparison  he  intimates, 
that  they  have  made  little  proficiency,  and  have  not  yet 
learned  the  first  lessons  of  godliness,  who  do  not  behold, 
with  the  eyes  of  faith,  the  hand  of  God  fiUed  with  a  hidden 
abundance  of  aU  good  things,  so  as  to  expect  their  food  with 
quietness  and  composure.  Your  heavenly  Father  knoweth  that 
you  have  need  of  those  things :  that  is,  "  All  those  persons 
who  are  so  anxious  about  food,  give  no  more  honour,  than 
unbehevers  do,  to  the  fatherly  goodness  and  secret  provi- 
dence of  God." 

Luke  XII.  29.  Aiid  be  not  lifted  on  high}  This  clause 
corresponds  to  the  last  sentence  in  the  passage  taken  from 
Matthew,  Be  not  anxious  about  to-morrow.  Our  Lord  now 
charo:es  them  with  another  fault.  When  men  wish  to  make 
arrangements  in  their  own  favour,  they  would  willingly  em- 
brace five  centuries."  The  verb  f/^irsu^it^iedai,  which  Luke 
employs,  properly  signifies  to  survey  from  a  lofty  situation,  or, 
as  we  commonly  say,  to  make  long  discourses:^    for  the 

'  "  Ne  soyez  en  suspens  ;" — "  be  not  in  suspense." 
2  "  Embrasseroyent  volontiers  beaucoup  de  cent  annees ;" — "  would 
willingly  embrace  many  hundreds  of  years." 

2  "  Regarder  en  baut,  et  estendre  sa  veue  bien  loin :  ce  qu'on  dit  com- 


344  C03IMENTAIiy  ON  A  ' 

intemperate  desires  of  tlie  flesh  are  never  satisfied  without 
making  a  hundred  revolutions  of  heaven  and  earth.     The  | 

consequence  is,  that  they  leave  no  room  for  the  providence 
of  God.     This  is  a  reproof  of  excessive  curiosity ;  for  it  leads  \ 

us  to  bring  upon  ourselves  uneasiness  to  no  purpose,  and  ! 

voluntarily  to  make  ourselves  miserable  before  the  time,  (Mat.  j 

viii.  29.)  The  expression  used  by  MatthcAV,  its  oicn  affliction 
is  sufficient  for  the  day,  directs  believers  to  moderate  their 
cares,  and  not  to  attempt  to  carry  their  foresight  beyond  the 
limits  of  their  calling :  for,  as  we  have  said,  it  does  not  con-  \ 

demn  every  kind  of  care,  but  only  that  which  wanders,  by 
indirect  and  endless  circuits,  beyond  limits.  j 

Matthew  VI.  33.  But  rather  seek  first  the  kingdom  of  God,         \ 
This  is  another  argument  for  restraining  excessive  anxiety         \ 
about  food.     It  argues  a  gross  and  indolent  neglect  of  the         \ 
soul,  and  of  the  heavenly  life.     Christ  reminds  us  that  there 
is  the  greatest  inconsistency  in  men,  who  are  born  to  a 
better  life,  being  wholly  employed  about  earthly  objects.         ; 
He  who  assigns  the  first  rank  to  the  kingdom  of  God,  will  not         I 
carry  beyond  moderation  his  anxiety  about  food.     Nothing         j 
is  better  adapted  to  restrain  the  wantonness  of  the  flesh  from 
breaking  out  in  the  course  of  the  present  life,  than  medita- 
tion on  the  life  of  the  heavens.     The  word  righteousness  may 
be  either  understood  as  applying  to  God,  or  to  the  kingdom  .-^         \ 
for  we  know  that  the  kingdom  of  God  consists  in  righteous- 
ness, (Eom.  xiv.  17,)  that  is,  in  the  newness  of  spiritual  life. 
All  other  things  shall  he  added.    This  means,  that  those  things 
which  relate  to  the   present  life  are  but  favourable  appen-         : 
dages,  and  ought  to  be  reckoned  greatly  inferior  to  the  king-         ; 
dom  of  God, 

Luke  XII.  32.  Fear  not,  little  flock.     By  this  declaration         i 

J 

munement,  Falre  de  longs  dlscoiirs,  ou  estre  en  suspens,  comme  aussi  nous  ; 
Tavons  traduit." — "  To  look  from  ou  higli,  and  to  extend  one's  view  very 

far :  as  we  commonly  say,  To  make  long  discom'ses,  or  to  be  in  suspense^  " 

as  Ave  have  also  translated  it."  ; 

1  On  the  latter  supposition,  we  would  naturally  have  expected  that,  I 

instead  of  t'^z/  'hiKxioauuviu  xvrov,  we  would  have  had  r^v  ^ixxioavui^v  .] 

ocvTvig,  when  a,vr'/ig  would  have  stood  for  rijj  fiscuiT^sixs. — Ed.  I 


HARMONY  OF  THE  EVANGELISTS. 


345 


our  Lord  strengthens  the  confidence  to  which  he  had  ex- 
horted his  people :  for  how  would  God  refuse  worthless  and 
perishing  food  to  those  whom  he  has  adopted  as  heirs  of  his 
kingdom  ?  And  he  expressly  calls  his  o^vn  people  a  little  Jlockj 
to  hinder  them  from  thinking  that  they  are  of  less  value  in 
the  sight  of  God,  because,  on  account  of  their  small  numbers, 
they  are  held  in  little  estimation  before  the  world.  The  verb 
svdozsTv  conveys  the  idea,  that  eternal  life  flows  to  us  from  the 
fountain  of  undeserved  mercy.  For  the  same  purpose  the 
word  ffive  is  added.  When  Christ  plainly  declares,  that  God 
hath  given  us  the  kingdom,  and  for  no  other  reason,  but  because 
it  so  pleased  him,  it  is  perfectly  manifest,  that  it  is  not  ob- 
tained by  any  merits  of  works.  At  whatever  time  the  Lord 
raises  our  minds  to  the  expectation  of  eternal  life,  let  us 
remember,  that  we  have  no  cause  for  fear  as  to  daily  food. 


Matthew. 

VII.  1.  Judge  not, 
that  you  may  not  be 
judged.  2.  For  with 
what  judgment  you  judge 
you  shall  be  judged,  and 
with  what  measure  you 
measure,  it  shall  be  mea- 
sured to  you  again.  3. 
And  why  seest  thou  the 
straw,  which  is  in  thy 
brother's  eye,  and  per- 
ceivest  not  the  beam 
which  is  in  thine  eye  ? 
4.  Or  how  shall  thou  say 
to  thy  brother.  Allow  me 
to  pull  the  straw  out  of 
thine  eye,  and,  behold,  a 
beam  is  in  thine  eye  ?  5. 
Hypocrites,  cast  out  first 
the  beam  out  of  thine 
eye,  and  then  thou  shall 
see  clearly,  that  thou 
mayest  pull  out  the 
straw  fi'om  thy  brother's 
eye. 


Maek.  Luke. 

IV.   24.         VI.   37.    Judge  not,  and  you 

With  what     shall  not  be  judged  :    condemn 

measure         not,    and  you  shall  not  be  con- 

you    mea-     demned  :  forgive,  and  it  shall  be 

sure,     the     forgiven  to  you.    38.  Give,  and  it 

same  shall     shall   be   given    to   you.       Good 

be      mea-     measure,  and  pressed  down,  and 

sured      to     shaken     together,    and     running 

you.  over,   shall  they  give   mto   your 

bosom  :    for   the  same   measure, 

with  Avhich  you  measure,  shall  be 

measured  again  to  you.     (Again.) 

41 .  And  why  seest  thou  a  straw  m 

thy  brother's  eye,  and  perceivest 

not  a  beam  which  is  in  thine  own 

eye  ?    42.  Or  how  will  thou  be 

able  to  say  to  thy  brother.  Brother, 

allow  me  to  pull  out  the  straw 

which  is  in  thine  eye,  while  thou 

seest  not  the  beam  which  is  in  thine 

eye  ?  Hypocrites,  cast  out  fii'st  the 

beam  out  of  thine  eye,  and  then 

thou  shalt  see  clearly,  that  thou 

mayest  cast  out  the  straw  which 

is  in  thy  brother's  eye. 


Matthew  yil.  1.  Judge  not.  These  words  of  Christ  do  not 
contain  an  absolute  prohibition  horn,  judging,  hut  are  intended 
to  cure  a  disease,  which  appears  to  be  natural  to  us  all.     We 


346  COMMENTARY  ON  A 

see  how  all  flatter  tliemselves,  and  every  man  passes  a  severe 
censure  on  others.  This  vice  is  attended  by  some  strange 
enjoyment :  for  there  is  hardly  any  person  who  is  not  tickled 
with  the  desire  of  inquiring  into  other  people's  faults.  All 
acknowledge,  indeed,  that  it  is  an  intolerable  evil,  that  those 
who  overlook  their  own  vices  are  so  inveterate  against  their 
brethren.  The  Heathens,  too,  in  ancient  times,  condemned 
it  in  many  proverbs.  Yet  it  has  existed  in  all  ages,  and 
exists,  too,  in  the  present  day.  Nay,  it  is  accompanied  by 
another  and  a  worse  plague  :  for  the  greater  part  of  men 
think  that,  when  they  condemn  others,  they  acquire  a  greater 
liberty  of  sinning. 

This  depraved  eagerness  for  biting,  censuring,  and  slander- 
ing, is  restrained  by  Christ,  when  he  says.  Judge  not  It  is 
not  necessary  that  behevers  should  become  blind,  and  per- 
ceive nothing,  but  only  that  they  should  refrain  from  an 
undue  eagerness  to  judge :  for  otherwise  the  proper  bounds 
of  rigour  will  be  exceeded  by  every  man  who  desu'es  to  pass 
sentence  on  his  brethren.  There  is  a  similar  expression  in 
the  Apostle  James,  Be  not  many  masters^  (James  iii.  1 :)  for  he 
does  not  discourage  or  withdraw  believers  from  discharging 
the  office  of  teachers,  but  forbids  them  to  desire  the  honour 
from  motives  of  ambition.  To  judge^  therefore,  means  here, 
to  be  influenced  by  curiosity  in  inquiring  into  the  actions  of 
others.  This  disease,  in  the  first  place,  draws  continually 
along  with  it  the  injustice  of  condemning  any  trivial  fault, 
as  if  it  had  been  a  very  heinous  crime ;  and  next  breaks  out 
into  the  insolent  presumption  of  looking  disdainfully  at  every 
action,  and  passing  an  unfavourable  judgment  on  it,  even 
when  it  might  be  viewed  in  a  good  light. 

We  now  see,  that  the  design  of  Christ  was  to  guard  us 
against  indulging  excessive  eagerness,  or  peevishness,  or 
malignity,  or  even  curiosity,  in  judging  our  neighbours.  He 
who  judges  according  to  the  word  and  law  of  the  Lord,  and 
forms  his  judgment  by  the  rule  of  charity,  always  begins  with 
subjecting  himself  to  examination,  and  preserves  a  proper 
medium  and  order  in  his  judgments.  Hence  it  is  evident, 
that  this  passage  is  altogether  misapplied  by  those  persons 
who  would  desire  to  make  that  moderation,  which  Christ 


HARMONY  OF  THE  EVANGELISTS.  347 

recommends,  a  pretence  for  setting  aside  all  distinction  be- 
tween good  and  evil.  We  are  not  only  permitted,  but* are 
even  bound,  to  condemn  all  sins  ;  unless  we  choose  to  rebel 
against  God  liimself, — nay,  to  repeal  his  laws,  to  reverse  his 
decisions,  and  to  overturn  his  judgment-seat.  It  is  his  will 
that  we  should  proclaim  the  sentence  w^hich  he  pronounces 
on  the  actions  of  men  :  only  we  must  preserve  such  modesty 
towards  each  other,  as  to  make  it  manifest  that  he  is  the  only 
Lawgiver  and  Judge,  (Isa.  xxxiii.  22.) 

That  you  may  not  he  judged.  He  denounces  a  punishment 
against  those  severe  judges,  who  take  so  much  dehght  in 
sifting  the  faults  of  others.  They  will  not  be  treated  by 
others  with  greater  kindness,  but  will  experience,  in  their 
turn,  the  same  severity  which  they  had  exercised  towards 
others.  As  nothing  is  dearer  or  more  valuable  to  us  than  our 
reputation,  so  nothing  is  more  bitter  than  to  be  condemned, 
or  to  be  exposed  to  the  reproaches  and  infamy  of  men.  And 
yet  it  is  by  our  own  fault  that  we  draw  upon  ourselves  that 
very  thing  which  our  nature  so  strongly  detests.  For  which 
of  us  is  there,  who  does  not  examine  too  severely  the  actions 
of  others  ;  who  does  not  manifest  undue  rage  against  slight 
offences  ;  or  who  does  not  peevishly  censure  what  was  in 
itself  indifferent  ?  And  what  is  this  but  deliberately  to  pro- 
voke God,  as  our  avenger,  to  treat  us  in  the  same  manner  a 
Now,  though  it  is  a  just  judgment  of  God,  that  those  who 
hnYe  Judged  others  should  be  punished  in  their  turn,  yet  the 
Lord  executes  this  punishment  by  the  instrumentality  of 
men.  Chrysostom  and  others  limit  this  statement  to  the 
present  life :  but  that  is  a  forced  interpretation.  Isaiah 
threatens  (xxxiii.  1)  that  those  ivho  have  spoiled  others  shall  be 
spoiled.  In  like  manner,  our  Lord  means,  that  there  will  be 
no  want  of  executioners  to  punish  the  injustice  and  slander  of 
men  with  equal  bitterness  or  severity.  And  if  men  shall  fail 
to  receive  punishment  in  this  world,  those  who  have  shown 
undue  eagerness  in  condemning  their  brethren  wi\l  not  escape 
the  judgment  of  God. 

Luke  VI.  37,  38.  Forgive,  and  if  shall  he  forgiven  to  you. 
Give,  and  it  shall  he  given  to  you.     This  promise,  which  is 


348  COMMENTARY  ON  A 

added  bj  Luke,  means,  that  the  Lord  will  cause  him,  who  is 
indulgent,  kind,  and  just  to  his  brethren,  to  experience  the 
same  gentleness  from  others,  and  to  be  treated  by  them 
in  a  generous  and  friendly  manner.  Yet  it  frequently  happens, 
that  the  children  of  God  receive  the  very  worst  reward,  and 
are  oppressed  by  many  unjust  slanders  ;  and  that,  too,  when 
they  have  injured  no  man's  reputation,  and  even  spared  the 
faults  of  brethren.  But  this  is  not  inconsistent  with  what 
Christ  says  :  for  we  know,  that  the  promises  which  relate  to 
the  present  life  do  not  always  hold,  and  are  not  without  ex- 
ceptions. Besides,  though  the  Lord  permits  his  people,  when 
innocent,  to  be  imjustly  oppressed  and  almost  overwhelmed, 
he  fulfils  what  he  says  in  another  place,  that  "  their  upright- 
ness shall  break  forth  as  the  morning,"^  (Isa.  Iviii.  8.)  In  this 
way,  his  blessing  always  rises  above  all  unjust  slanders.  He 
subjects  believers  to  unjust  reproaches,  that  he  may  humble 
them,  and  that  he  may  at  length  maintain  the  goodness  of 
their  cause.  It  ought  also  to  be  taken  into  the  account,  that 
believers  themselves,  though  they  endeavom'  to  act  justly 
towards  their  brethren,  are  sometimes  carried  away  by  ex- 
cessive severity  against  brethren,  who  were  either  innocent, 
or  not  so  greatly  to  be  blamed,  and  thus,  by  their  own  fault, 
provoke  against  themselves  a  similar  judgment.  If  they  do 
not  receive  good  measure,  pressed  down,  sliaken  together,  and 
running  over,  though  this  is  chargeable  on  the  ingratitude  of 
the  world,  yet  they  ought  to  acknowledge  that  it  was  partly 
deserved :  for  there  is  no  man  who  is  so  kind  and  indulgent 
as  he  ought  to  be  towards  his  brethren. 

Matthew  Yn.  3.  And  why  seest  thou  the  straw  ?  He  ex- 
pressly toucKes  upon  a  fault,  which  is  usually  found  in  hypo- 
crites. While  they  are  too  quick-sighted  in  discerning  the 
faults  of  others,  and  employ  not  only  severe,  but  intentionally 
exaggerated,  language  in  describing  them,  they  throw  their 
o^vn  sins  behind  then'  back,  or  are  so  ingenious  in  finding 
apologies  for  them,  that  they  wish  to  be  held  excusable  even 

^  In  tlie  Frencli  version  our  Author  quotes  a  similar  passage  from  the 
book  of  Psalms,  (xxx\di.  6  ;)  "  and  he  shall  bring  forth  thy  righteousness 
as  the  hght,  and  thy  judgment  as  the  noon-day." — Ed. 


I 


HARMONY  OP  THE  EVANGELISTS.  349 

in  very  gross  offences.  Christ  therefore  reproves  both  evils  : 
the  excessive  sagacity,  which  arises  from  a  defect  of  charity, 
when  we  sift  too  closely  the  faults  of  brethren,  and  the  in- 
dulgence by  which  we  defend  and  cherish  our  own  sins. 

Matthew. 

Vn.  6.  Give  not  that  which  is  holy  to  the  dogs,  and  do  not  throw 
do-svn  your  pearls  before  swine,  lest  these  trample  them  under  their  feet, 
and  those  turn  and  tear  you. 

6.  Give  not  that  which  is  holy.  It  is  unnecessary  to  repeat 
oftener,  that  Matthew  gives  us  here  detached  sentences,  which 
ought  not  to  be  viewed  as  a  continued  discourse.  The  pre- 
sent instruction  is  not  at  all  connected  with  Avhat  came  im- 
mediately before,  but  is  entirely  separate  from  it.  Christ  re- 
minds the  Apostles,  and,  through  them,  aU  the  teachers  of 
the  Gospel,  to  reserve  the  treasure  of  heavenly  wisdom  for 
the  children  of  God  alone,  and  not  to  expose  it  to  unworthy 
and  profane  despisers  of  his  word. 

But  here  a  question  arises  :  for  he  afterwards  commanded 
to  'preach  the  Gospel  to  every  creature,  (Mark  xvi.  15 ;)  and 
Paul  says,  that  the  preaching  of  it  is  a  deadly  savour  to 
loicked  men,  (2  Cor.  ii.  16 ;)  and  nothing  is  more  certain 
than  that  it  is  every  day  held  out  to  imbehevers,  by  the 
command  of  God,  for  a  testimony,  that  they  may  be  ren- 
dered the  more  inexcusable.  I  reply :  As  the  ministers  of 
the  Gospel,  and  those  who  are  called  to  the  office  of  teach- 
ing, cannot  distinguish  between  the  children  of  God  and 
sicine,  it  is  their  duty  to  present  the  doctrine  of  salvation  in- 
discriminately to  all.  Though  many  may  appear  to  them, 
at  first,  to  be  hardened  and  unyielding,  yet  charity  forbids 
that  such  persons  should  be  immediately  pronounced  to  be 
desperate.  It  ought  to  be  understood,  that  dogs  and  swine 
are  names  given  not  to  every  kind  of  debauched  men,  or  to 
those  who  are  destitute  of  the  fear  of  God  and  of  true  godli- 
ness, but  to  those  who,  by  clear  evidences,  have  manifested 
a  hardened  contempt  of  God,  so  that  their  disease  appears 
to  be  incurable.  In  another  passage,  Christ  places  the  dogs 
in  contrast  with  the  elect  people  of  God  and  the  household 
of  faith,  It  is  not  proper  to  take  the  children's  bread,  and  give 


350  COMMENTARY  ON  A 

it  to  dogs,  (Matth.  xv.  27.)  But  by  dogs  and  swine  he 
means  here  those  who  are  so  thoroughly  imbued  with  a 
wicked  contempt  of  God,  that  they  refuse  to  accept  any 
remedy. 

Hence  it  is  evident,  how  grievously  the  words  of  Christ 
are  tortm^ed  by  those  who  think  that  he  limits  the  doctrine 
of  the  Gospel  to  those  only  who  are  teachable  and  well-pre- 
pared. For  what  will  be  the  consequence,  if  nobody  is 
invited  by  pious  teachers,  until  by  his  obedience  he  has 
anticipated  the  grace  of  God  ?  On  the  contrary,  we  are 
all  by  nature  unholy,  and  prone  to  rebelhon.  The  remedy 
of  salvation  must  be  refused  to  none,  till  they  have  rejected 
it  so  basely  when  offered  to  them,  as  to  make  it  evident 
that  they  are  reprobate  and  self-condemned^  {avroxaTdx^iro/y) 
as  Paul  says  o£  heretics,  (Titus  iii.  11.) 

There  are  two  reasons,  why  Christ  forbade  that  the  Gos- 
pel should  be  offered  to  lost  despisers.  It  is  an  open  pro- 
fanation of  the  mysteries  of  God  to  expose  them  to  the 
taunts  of  wicked  men.  Another  reason  is,  that  Christ  in- 
tended to  comfort  his  disciples,  that  they  might  not  cease 
to  bestow  their  labours  on  the  elect  of  God  in  teaching  the 
Gospel,  though  they  saw  it  wantonly  rejected  by  wicked 
and  ungodly  men.  His  meaning  is ;  lest  this  inestimable 
treasure  should  be  held  in  little  estimation,  swine  and  dogs 
must  not  be  permitted  to  approach  it.  There  are  two  desig- 
nations which  Christ  bestows  on  the  doctrine  of  salvation  : 
he  calls  it  holg,  and  compares  it  to  pearls.  Hence  we  learn 
how  highly  we  ought  to  esteem  this  doctrine. 

Lest  these  trample  them  under  their  feet.  Christ  appears  to 
distinguish  between  the  swine  and  the  dogs :  attributing 
brutal  stupidity  to  the  sicine,  and  rage  to  the  dogs.  And 
certainly,  experience  shows,  that  there  are  two  such  classes 
of  despisers  of  God.  Whatever  is  taught  in  Scripture,  for 
instance,  about  the  corrupt  nature  of  man,  free  justification, 
and  eternal  election,  is  turned  by  many  into  an  encourage- 
ment to  sloth  and  to  carnal  indulgence.  Such  persons  are 
fitly  and  justly  pronounced  to  be  swine.  Others,  again,  tear 
the  pure  doctrine,  and  its  ministers,  with  sacrilegious  re- 
proaches, as  if  they  threw  away  all  desire  to  do  well,  all  fear 


HARMONY  OF  THE  EVANGELISTS. 


351 


of  God,  and  all  care  for  their  salvation.  Although  he  employs 
both  names  to  describe  the  incurable  opponents  of  the  Word 
of  God,  yet,  by  a  twofold  comparison,  he  points  out  briefly 
n  what  respect  the  one  diiFers  from  the  other. 


Matthew. 

VII.  7.  Ask,  and  it 
shall  be  given  you : 
seek,  and  ye  shall  find : 
knock,  and  it  shall  be 
opened  to  you.  8.  For 
every  one  that  asketh 
receiveth,  and  he  that 
seeketh  findeth,  and  to 
him  that  knocketh  it 
shall  be  opened.  9. 
Is  there  any  man  among 
you,  Avho,  if  his  son  shall 
ask  bread,  will  give  him 
a  stone?  10.  Or  if  he 
shall  ask  a  fish,  does  he 
offer  him  a  serpent? 
11.  If  you,  then,  though 
you  are  evil,  know  to 
give  good  gifts  to  your 
cliildren,  how  much 
more  shall  your  Father, 
who  is  in  heaven,  give 
good  things,  if  you  ask 
them  from  him  ? 


Luke. 

XI.  5.  And  he  saith  to  them,  Which  of  you 
shall  have  a  friend,  and  shall  go  to  him  at  mid- 
night, and  shall  say  to  him,  Friend,  lend  me 
three  loaves  :  6.  For  a  friend  of  mine  hath  come, 
on  a  journey,  to  me,  and  I  have  nothing  to  set 
before  him.^  7.  And  he  from  within  answering 
say.  Trouble  me  not :  the  door  is  now  shut,  and 
my  children  are  with  me  in  bed :  I  cannot  rise  and 
give  thee.  8. 1  say  to  you.  Though  he  will  not  rise 
and  give  him,  because  he  is  his  friend,  yet,  on  ac- 
count of  his  importunity,  he  will  rise  and  give  him 
as  many  as  he  needeth.  9.  And  I  say  to  you.  Ask, 
and  it  shall  be  given  you :  seek,  and  ye  shall 
find :  knock,  and  it  shall  be  opened  to  you.  10. 
For  every  one  that  asketh  receiveth,  and  he  that 
seeketh  findeth,  and  to  him  that  knocketh  it 
shall  be  opened.  11.  And  what  father  among 
you,  from  whom  if  his  son  shall  ask  bread,  will 
give  him  a  stone  ?  Or,  if  a  fish,  will  he  for  a  fish 
give  him  a  serpent  ?  12.  Or  if  he  shall  ask  an  egg, 
will  he  offer  him  a  scorpion?  13.  K  you,  then, 
though  you  are  evil,  know  to  give  good  gifts  to 
your  children,  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  those  who  ask  him? 


Matthew  YII.  7.  Asky  and  it  shall  he  given  you.  It  is  an 
exhortation  to  prayer:  and  as  in  this  exercise  of  religion, 
which  ought  to  be  our  first  concern,  we  are  so  careless  and 
sluggish,  Christ  presses  the  same  thing  upon  us  under  three 
forms  of  expression.  There  is  no  superfluity  of  language, 
when  he  says.  Ask,  seek,  knock :  but  lest  the  simple  doctrine 
should  be  unimpressive,  he  perseveres  in  order  to  rouse  us 
from  our  inactivity.  Such  is  also  the  design  of  the  promises 
that  are  added.  Ye  shall  find,  it  shall  he  given  to  you,  and  it 
shall  he  opened.  Nothing  is  better  adapted  to  excite  us  to 
prayer  than  a  full  conviction  that  we  shaU  be  heard.  Those 
who  doubt  can  only  pray  in  an  indifferent  manner ;  and 
prayer,  vmaccompanied  by  faith,  is  an  idle  and  unmeaning 

^  ''  Car  un  mien  ami  m'est  venu  voir  en  passant ;" — "  for  a  fnend  of 
mine  has  come  to  see  me  in  passing." 


352  COMMENTARY  ON  A 

ceremony.  Accordingly,  Christ,  in  order  to  excite  us  power- 
fiilly  to  tliis  part  of  our  duty,  not  only  enjoins  what  we  ought 
to  do,  but  promises  that  our  prayers  shall  not  be  fruitless. 

This  ought  to  be  carefully  observed.  First,  we  learn  from 
it,  that  this  rule  of  prayer  is  laid  down  and  prescribed  to  us, 
that  we  may  be  fully  convinced,  that  God  will  be  gracious  to 
us,  and  will  listen  to  our  requests.  Again,  whenever  we 
engage  in  prayer,  or  whenever  we  feel  that  our  ardour  in 
prayer  is  not  sufficiently  strong,  we  ought  to  remember  the 
gentle  invitation,  by  which  Christ  assures  us  of  God's  fatherly 
kindness.  Each  of  us,  trusting  to  the  grace  of  Christ,  will 
thus  attain  confidence  in  prayer,  and  will  venture  freely  to 
call  upon  God  "  through  Jesus  Christ  our  Lord,  in  whom 
(as  Paul  says)  we  have  boldness  and  access  with  confidence 
by  the  faith  of  him,"  (Eph.  iii.  11,  12.)  But,  as  we  are  too 
prone  to  distrust,  Christ,  in  order  to  correct  this  fault  also, 
repeats  the  promise  in  a  variety  of  words.  He  uses  the  me- 
taphor seek,  because  we  think,  that  those  things  which  our 
wants  and  necessities  require  are  far  distant  from  us, — and 
knockj  because  our  carnal  senses  imagine,  that  those  tilings 
which  are  not  immediately  at  hand  are  shut  up. 

8.  For  every  one  that  asketh  receiveth.  Some  think  that 
this  is  a  proverbial  saying  taken  from  common  life  :  but  I  am 
more  inclined  to  a  different  view.  Christ  presents  the  grace 
of  his  Father  to  those  who  pray.  He  tells  us,  that  God  is  of 
himself  prepared  to  listen  to  us,  provided  we  pray  to  him, 
and  that  his  riches  are  at  our  command,  provided  we  ask 
them.  These  words  imply,  that  those  who  are  destitute  of 
what  is  necessary,  and  yet  do  not  resort  to  this  remedy  for 
their  poverty,  are  justly  punished  for  then'  slothfiilness.  It 
is  certain,  indeed,  that  often,  when  behevers  are  asleep,  God 
keeps  watch  over  their  salvation,  and  anticipates  then-  wishes. 
Nothing  could  be  more  miserable  for  us  than  that,  amidst  our 
great  indifference,  or — ^I  would  rather  say — amidst  our  great 
stupidity,  God  were  to  wait  for  our  prayers,  or  that,  amidst 
our  great  thoughtlessness,  he  were  to  take  no  notice  of  us. 
Nay  more,  it  is  only  from  himself  that  he  is  induced  to  be- 
stow upon  us  faith,  which  goes  before  aU  prayers  in  order  and 


HARMONY  OF  THE  EVANGELISTS.  353 

in  time.  But  as  Christ  here  addresses  disciples,  he  merely 
reminds  us  in  what  manner  our  heavenly  Father  is  pleased  to 
bestow  upon  us  his  gifts.  Though  he  gives  all  things  freely  to 
us,  yet,  in  order  to  exercise  our  faith,  he  commands  us  to 
pray,  that  he  may  grant  to  our  requests  those  blessings  which 
flow  from  his  undeserved  goodness. 

9.  Is  there  any  man  among  you  ?  It  is  a  comparison  from  the 
less  to  the  greater.  First,  our  Lord  contrasts  the  malice  of 
men  with  the  boundless  goodness  of  God.  Self-love  (^/Xau- 
Tia)  renders  us  malicious  :  for  every  man  is  too  much  devoted 
to  himself,  and  neglects  and  disregards  others.  But  this  vice 
yields  to  the  stronger  feelings  of  a  father's  love,  so  that  men 
forget  themselves,  and  give  to  their  children  with  overflowing 
liberahty.  Whence  comes  this,  but  because  God,  of  whom 
the  whole  family  in  heaven  and  earth  is  named,  (Eph.  iii.  15,) 
drops  into  their  hearts  a  portion  of  his  goodness  ?  But  if  the 
little  drops  produce  such  an  amount  of  beneficence,  what 
ought  we  to  expect  from  the  inexhaustible  ocean  ?  Would 
God,  who  thus  opens  the  hearts  of  men,  shut  his  own  ?  Let 
us  also  remember  that  passage  of  Isaiah,  "  Though  a  mother 
forget  her  children,"  (Isa.  xHx.  15,)  yet  the  Lord  will  be  like 
himself,^  and  wiU  always  show  himself  to  be  a  Father. 

11.  Your  Father  will  give  good  things.  This  is  expressly 
mentioned  by  Christ,  that  believers  may  not  give  way  to 
foolish  and  improper  desires  in  prayer.  We  know  how  great 
influence,  in  this  respect,  is  exerted  by  the  excesses  and  pre- 
sumption of  our  flesh.  There  is  nothing  which  we  do  not 
allow  ourselves  to  ask  from  God ;  and  if  he  does  not  humour 
our  folly,  we  exclaim  against  him.  Christ  therefore  enjoins 
us  to  submit  our  desires  to  the  will  of  God,  that  he  may  give 
us  nothing  more  than  he  knows  to  be  advantageous.  We 
must  not  think  that  he  takes  no  notice  of  us,  when  he  does 
not  answer  our  wishes  :  for  he  has  a  right  to  distinguish  what 
we  actually  need.  All  our  affections  being  blind,  the  rule  of 
prayer  must  be  sought  from  the  word  of  God :  for  we  are 

^  "  Le  Seigneur  ne  changera  point  j" — "  tlie  Lord  will  not  change." 
VOL.  I.  Z 


354  COMMENTARY  ON  A 

not  competent  judges  of  so  weighty  a  matter.  He  who 
desires  to  approacli  God  with  the  conviction  that  he  will  be 
heardj  must  learn  to  restrain  his  heart  from  asking  any  thing 
that  is  not  agreeable  to  his  will.  "  Ye  ask,  and  receive  not, 
(says  James,  iv.  3,)  because  ye  ask  amiss,  that  ye  may  con- 
sume it  upon  your  lusts." 

Instead  of  good  things  (dyada)  in  the  last  clause,  Luke 
says  the  Holy  Spirit.  This  does  not  exclude  other  benefits, 
but  points  out  what  we  ought  chiefly  to  ask  :  for  we  ought 
never  to  forget  the  exhortation.  Seek  first  the  kingdom  of 
God,  and  his  righteousness  ;  and  all  other  things  shall  he  added 
to  you,  (Matth.  vi.  33.)  It  is  the  duty  of  the  children  of 
God,  when  they  engage  in  prayer,  to  strip  themselves  of 
earthly  affections,  and  to  rise  to  meditation  on  the  spiritual 
life.  In  this  way,  they  will  set  little  value  on  food  and 
clothing,  as  compared  to  the  earnest  and  pledge  of  their 
adoption,  (Rom.  \iii.  15 ;  Eph.  i.  14 :)  and  when  God  has 
given  so  valuable  a  treasure,  he  will  not  refuse  smaller  fa- 
vours. 

Luke  XL  5.  Which  of  you  shall  have  a  friend  9  Luke 
adds  this  comparison,  which  is  not  mentioned  by  Matthew. 
The  general  instruction  conveyed  by  it  is  this  :  Believers 
ought  not  to  be  discouraged,  if  they  do  not  immediately 
obtain  their  desires,  or  if  they  find  them  difficult  to  be 
obtained :  for  if,  among  men,  importunity  of  asking  extorts 
what  a  person  would  not  willingly  do,  we  have  no  reason 
to  doubt  that  God  will  listen  to  us,  if  we  persevere  con- 
stantly in  prayer,  and  if  om-  minds  do  not  slacken  through 
difficulty  or  delay. 

Matthew.  Luke. 

VII.  12.    All  things,  therefore,  whatsoever  you  would  VI.  31.  And 

wish  that  men  should  do  to  you,  do  so  also  to  them :  for  as    you   wish 

thisis  the  Law  and  the  Prophets.  13.  Enter  in  by  the  strait  that          men 

gate  :  because  broad  is  the  gate,  and  wide  is  the  road,  should  do  to 

which  leadeth  to  destruction,  and  there  are  many  who  you,    do    you 

enter  by  it.     14.  Because  strait  is  the  gate,  and  narrow  is  also  to  them 

the  road,  which  leadeth  to  life,  and  there  are  few  who  find  it.  likewise. 


HARMONY  OF  THE  EVANGELISTS.  855 

Matthew  VII.  12.  All  things  whatsoever  you  would  wish. 
The  word  therefore  (oZv)  is  superfluous,  as  we  often  find  such 
particles  occurring,  and  without  any  addition  to  the  sense, 
in  detached  sentences.^  I  have  already  said,  that  MatthcAV 
does  not  give  here  a  single  discourse,  but  a  summary  of 
doctrine  collected  out  of  many  sermons.  We  must,  there- 
fore, read  this  sentence  by  itself.  It  is  an  exhortation  to 
his  disciples  to  be  just,  and  contains  a  short  and  simple 
definition  of  what  justice  means.  We  are  here  informed, 
that  the  only  reason  why  so  many  quarrels  exist  in  the 
world,  and  why  men  inflict  so  many  mutual  injuries  on  each 
other,  is,  that  they  knowingly  and  willingly  trample  justice 
under  their  feet,  while  every  man  rigidly  demands  that  it 
shall  be  maintained  towards  himself. 

Where  our  own  advantage  is  concerned,  there  is  not  one 
of  us,  who  cannot  explain  minutely  and  ingeniously  what 
ought  to  be  done.  And  since  every  man  shows  himself  to 
be  a  skilful  teacher  of  justice  for  his  own  advantage,  how 
comes  it,  that  the  same  knowledge  does  not  readily  occur  to 
him,  when  the  profit  or  loss  of  another  is  at  stake,  but  because 
we  wish  to  be  wise  for  ourselves  only,  and  no  man  cares 
about  his  neighbours?  What  is  more,  we  maliciously  and 
purposely  shut  our  eyes  upon  the  rule  of  justice,  which  shines 
in  our  hearts.  Christ  therefore  shows,  that  every  man  may 
be  a  rule  of  acting  properly  and  justly  towards  his  neigh- 
bours, if  he  do  to  others  what  he  requires  to  be  done  to  him. 
He  thus  refutes  all  the  vain  pretences,  which  men  contrive 
for  hiding  or  disguising  their  injustice.  Perfect  justice  would 
undoubtedly  prevail   among   us,  if  we  were  as   faithftd  in 

^  Greek  proverbs,  even  when  exhibited  in  a  detached  form,  are  fre- 
quently introduced  by  dXhoi  and  ya^,  and  similar  particles,  instances  of 
which  must  be  familiar  to  the  classical  reader.  'Aaa'  ov  to  (^iyoi  su 
tan,  TO  li  iv  {/.iyoc.  '"'•  But  not  what  is  great  is  excellent,  but  what 
is  excellent  is  great."  "Ivoc  ya.^  Seof,  'iuda,  kou  u'l^cog.  '"'' For  where 
fear  is,  there  also  is  shame."  Uouos  yocQ,  ag  'hiyovaiu,  si/KT^si'mg,  ttutv^^. 
"  For  labour,  as  they  say,  is  the  father  of  glory."  The  fact  chiefly  to  be 
noticed  here  is,  that  such  particles  came  to  be  regarded  as  a  part  of  the 
proverb,  and  were  hardly  ever  separated  from  it :  though  their  use 
must  originally  have  been  elliptical,  like  that  of  y«g,  which  opens  many  a 
reply  in  Greek  dialogues. — Ed. 


356  COMMENTAEY  ON  A 

learning  active  cliarity,  (if  we  may  use  the  expression,)  as  we 
are  skilful  in  teaching  passive  charity.^ 

For  this  is  the  law  and  the  prophets.  Our  Lord  does  not 
intend  to  say,  that  this  is  the  only  point  of  doctrine  laid 
down  in  the  law  and  the  prophets,  but  that  all  the  precepts 
which  they  contain  about  charity,  and  aU  the  laws  and  exhor- 
tations found  in  them  about  maintaining  justice,  have  a  refer- 
ence to  this  object.  The  meaning  is,  that  the  second  table 
of  the  law  is  fulfilled,  when  every  man  conducts  himself  in 
the  same  manner  towards  others,  as  he  wishes  them  to  con- 
duct themselves  towards  him.  There  is  no  need,  he  tells  us, 
of  long  and  involved  debates,  if  this  simpHcity  is  preserved, 
and  if  men  do  not,  by  inordinate  self-love,  efface  the  recti- 
tude which  is  engraven  on  their  hearts. 

13.  Enter  in  hy  the  strait  gate.  As  nothing  is  more  opposed 
to  the  flesh  than  the  doctrine  of  Christ,  no  man  will  ever 
make  great  proficiency  in  it  who  has  not  learned  to  confine 
his  senses  and  feehngs,  so  as  to  keep  them  within  those 
boundaries,  which  our  heavenly  Teacher  prescribes  for  curb- 
ing our  wantonness.  As  men  willingly  flatter  themselves, 
and  live  in  gaiety  and  dissipation,  Christ  here  reminds  his 
disciples,  that  they  must  prepare  to  walk,  as  it  were,  along  a 
narrow  and  thorny  road.  But  as  it  is  difficult  to  restrain  our 
desires  from  wicked  licentiousness  and  disorder,  he  soothes 
this  bitterness  by  a  joyful  remuneration,  when  he  tells  us, 
that  the  narrow  gate,  and  the  narrow  road,  lead  to  life.  Lest 
we  should  be  captivated,  on  the  other  hand,  by  the  allure- 
ments of  a  licentious  and  dissolute  hfe,  and  wander  as  the 
lust  of  the  flesh  draws  us,^  he  declares  that  they  rush  head- 
long to  death,  who  choose  to  walk  along  the  broad  road,  and 
through  the  wide  gate,  instead  of  keeping  by  the  strait  gate, 
and  narrow  way,  which  lead  to  life. 

^  "  Si  nous  estions  aussi  bons  disciples  k  prattiquer  la  charite  active  (si 
ainsi  faut  dire)  comme  nous  sommes  subtils  docteurs  a  prescher  la  charite 
passive." — "  If  we  were  as  good  scholars  in  practising  active  charity,  (if  I 
may  so  express  it,)  as  we  are  dexterous  instructors  in  preaching  passive 
charity." 

^  ("  Comme  facilement  les  appetits  de  la  chair  nous  tirent  en  leurs  filets ;") 
— ("  as  the  appetites  of  the  flesh  easily  draw  us  into  their  nets.") 


HAKMONY  OF  THE  EVANGELISTS.  357 

He  expressly  says,  that  many  run  along  the  broad  road : 
because  men  ruin  each  other  by  wicked  examples.^  For 
whence  does  it  arise,  that  each  of  them  knowingly  and 
wilfully  rushes  headlong,  but  because,  while  they  are  ruined 
in  the  midst  of  a  vast  crowd,  they  do  not  believe  that  they 
are  ruined?  The  small  number  of  believers,  on  the  other 
hand,  renders  many  persons  careless.  It  is  with  difficulty  that 
we  are  brought  to  renounce  the  world,  and  to  regulate  our- 
selves and  our  life  by  the  manners  of  a  few.  We  think  it 
strange  that  we  should  be  forcibly  separated  from  the  vast 
majority,  as  if  we  were  not  a  part  of  the  human  race.  But 
though  the  doctrine  of  Christ  confines  and  hems  us  in,  re- 
duces our  Hfe  to  a  narrow  road,  separates  us  from  the  crowd, 
and  unites  us  to  2^  few  companions,  yet  this  harshness  ought 
not  to  prevent  us  from  striving  to  obtain  life. 

It  is  sufficiently  evident  from  Luke's  Gospel,  that  the  in- 
struction, which  we  are  now  considering,  was  uttered  by 
Christ  at  a  different  time  from  that  on  which  he  delivered  the 
paradoxes,^  which  we  have  formerly  examined,  about  a  happy 
life,  (Mat.  v.  3-12,)  and  laid  down  to  them  the  rule  of  prayer. 
And  this  is  what  I  have  repeatedly  hinted,  that  the  instruc- 
tions which  are  related  by  the  other  Evangehsts,  at  different 
times,  according  to  the  order  of  the  history,  were  here  col- 
lected by  Matthew  into  one  summary,  that  he  might  bring 
more  fully  under  our  view  the  manner  in  which  Christ  taught 
his  disciples.  I  have  therefore  thought  it  best  to  introduce 
here  the  whole  passage  from  Luke,  which  corresponds  to  this 
sentence.  While  I  have  been  careful  to  inform  my  readers, 
as  to  the  order  of  time  which  is  observed  by  Luke,  they  will 
forgive  me,  I  hope,  for  not  being  more  exact  ^  than  Matthew 
in  the  arrangement  of  the  doctrine. 

^  "  Pource  que  les  liommes  se  poussent  les  uns  les  autres  au  cliemin  de 
damnation  par  mauvais  exemple ;" — "  because  men  urge  each  other  on  in 
the  road  to  damnation  by  bad  example." 

^  "  Quand  il  a  prononce  ces  sentences  que  nous  avons  veues  par  ci  de- 
vant,  monstrant  tout  au  contraire  de  I'opinion  commune  ;" — "  Avhen  he 
pronounced  those  sentences  which  we  have  formerly  seen,  showing  it  to  be 
altogether  contrary  to  the  common  opinion." 

^  "  Si  je  n'ay  pas  este  plus  scrupuleux  ou  curieux  en  conferant  les  pas- 
sages tendans  a  un  mesme  poinct  de  doctrine;" — "if I  have  not  been 
more  careful  or  exact  in  comparing  the  passages  relating  to  the  same  point 
of  doctrine." 


358  COMMENTARY  ON  A 


Luke. 

XIII.  23.  And  one  salth  to  him,  Lord,  are  there  few  who  obtain  salva- 
tion ?  And  he  said  to  them,  24.  Strive  to  enter  by  the  narrow  gate  :  for 
many,  I  say  to  you,  wiU  seek  to  enter,  and  shall  not  be  able. 

Luke  Xin.  23.  And  one  saith  to  him.  Although  Matthew 
relates  this  answer,  as  if  it  were  immediately  connected  with 
other  sentences  taken  out  of  our  Lord's  sermons,  yet  I  rather 
think  that  the  occasion  of  its  being  spoken  arose  out  of  the 
present  question.  The  reason  why  the  question  was  put 
appears  to  have  been,  that  Christ,  who  declared  himself  to  be 
the  author  of  life,  could  with  difficulty  collect  a  small  number 
of  disciples.  It  might  appear,  that  a  small  band  of  men  was 
to  be  saved,  and  that  the  whole  church  was  going  to  ruin : 
for  the  whole  of  that  nation,  among  whom  the  doctrine  of 
Christ  made  no  great  progress,  and  by  whom  it  was  univer- 
sally rejected,  had  been  adopted  by  God  as  the  heir  of  life. 
A  similar  doubt  steals  upon  us,  when  we  look  at  the  melan- 
choly condition  of  the  world.  "  The  greater  part  of  men 
pursue  a  life  which  is  utterly  at  variance  with  the  Gospel. 
What  is  the  meaning  of  this  ?"  For  this  reason  Christ,  direct- 
ing his  discourse  to  all,  exhorted  them  to  strive  to  enter  hy  the 
narrow  gate.  These  words  were  intended  to  withdraw  his 
people  from  a  foohsh  curiosity,  by  which  many  are  retarded 
and  involved,  when  they  look  around  to  see  if  any  companions 
are  joining  them,  as  if  they  were  unwilling  to  be  saved  but 
in  a  crowd.  When  he  bids  them  strive^  or  labour,  he  conveys 
the  information,  that  it  is  impossible  to  obtain  eternal  life 
without  great  and  appaUing  difficulties.  Let  believers,  there- 
fore, give  their  earnest  attention  to  this  object,  instead  of  in- 
dulging in  excessive  curiosity  about  the  vast  number  of  those 
who  are  going  astray. 

24.  For  many  will  seek  to  enter.  This  was  added,  that  we 
might  not  be  deceived  by  a  vain  hope,  as  if  the  multitude  of 
our  companions  would  be  of  any  avail  to  us.  The  flesh 
is  willing  to  flatter  itself,  and  many  who  now  give  themselves 
every  indulgence,  promise  to  themselves  an  easy  entrance 
into  life.     Thus  men  practise  mutual  deception  on  each  other, 


HARMONY  OF  THE  EVANGELISTS.  359 

and  fall  asleep  in  wicked  indiflference.  To  sliake  off  from  his 
own  people  those  flattering  hopes,  Christ  declares  that  those 
who  calculate  that  their  possession  of  life  is  already  certain, 
will  be  shut  out.^ 

Luke. 

Xm.  25.  And  when  the  master  of  the  house  shall  have  arisen,  and 
shall  have  shut  the  door,  and  you  shall  begin  to  stand  -without  and  to 
knock  at  the  door,  saying,  Lord,  Lord,  open  to  us  :  and  he  answering 
shall  say  to  you,  I  know  not  whence  you  are  :  26.  Then  you  shall  begin 
to  say,  We  have  eaten  and  drunk  in  thy  presence,  and  thou  hast  taught  in 
our  streets.  27.  And  he  shall  say,  I  say  to  you,  I  know  not  whence  you 
are  :  depart  from  me,  all  who  work  iniquity.  28.  Weeping  and  gnashing 
of  teeth  shall  be  there,  when  you  shall  see  Abraham,  and  Isaac,  and  Jacob, 
and  all  the  prophets,  in  the  kingdom  of  God,  and  yoiu-selves  shut  out. 
29.  And  they  shall  come  from  the  east  and  west,  and  north  and  south,  and 
shall  sit  down  in  the  kingdom  of  God.  30.  And,  lo,  they  are  last  who  shall 
be  first,  and  they  ai-e  first  who  shall  be  last. 

Luke  xm.  25.  And  when  the  master  of  the  house  shall  have 
arisen.  Though  these  words,  as  I  hinted  a  little  before,  were 
spoken  on  a  different  and  later  occasion,  I  have  chosen  to  pay- 
more  regard  to  the  doctrine  than  to  the  time  :  for  it  is  no 
shght  assistance  to  the  imderstanding  to  read,  in  immediate 
connection,  those  passages  which  are  closely  related  in 
meaning.  As  Christ  had  declared  that  to  many,  who  shall 
deshe  to  enter  into  heaven,  the  door  will  not  be  open,  he  now 
asserts,  that  they  gain  nothing  by  occupying  a  place  in  the 
church :  because  God  -will  at  length  arise  in  judgment,  and 
shut  out  from  his  kingdom  those  who  now  lay  claim  to  a 
place  in  his  family.  He  employs  the  comparison  of  the 
master  of  a  houses  who,  having  learned  that  some  wicked  and 
dissolute  persons  among  his  own  domestics  steal  out  unper- 
ceived  during  the  night,  and  expose  the  house  to  thieves, 
rises  and  shuts  the  door,  and  does  not    allow  those   night- 


^  Our  author  appears  to  have  become  apprehensive  that  this  language 
was  ambiguous,  and,  lest  it  might  be  interpreted  differently  fi'om  what  he 
intended,  he  has  taken  care  to  insert  in  the  French  Version  an  explanatory 
clause  :  "  que  ceux  qui  se  font  accroire  qu'ils  sont  desia  tout  asseurez  de 
la  vie  eternelle,  et  clieminent  a  leur  jjlaisir  sans  souci,  en  seront  rejettez  ;" 
— "  that  those  who  make  themselves  believe  that  they  are  already  per- 
fectly assured  of  eternal  life,  ovd  walk  on  at  tJieir  pleasure  without  concern^ 
will  be  excluded  from  it." — Ed. 


360  COMMENTARY  ON  A 

prowlers  to  enter,  who  have  been  wandering  through  the 
public  streets  at  unseasonable  hours.  By  these  w^ords  he 
warns  us,  that  we  must  avail  ourselves  of  the  opportunity, 
while  it  is  offered :  for  so  long  as  the  Lord  invites  us  to  him- 
self, the  door  is,  as  it  were,  open,  that  we  may  enter  into  the 
kingdom  of  heaven :  but  the  greater  part  do  not  deign  to 
move  a  step.  Christ  therefore  threatens,  that  the  door  will 
at  length  be  shut^  and  that  those  who  are  looking  for  com- 
panions are  in  danger  of  being  refused  admission. 

26.  Thou  hast  taught  in  our  streets.  Christ  expressly  states, 
that  it  will  be  of  no  advantage  to  the  Jews,  that  he  ap- 
proached near  to  them,  and  permitted  them  to  enjoy  familiar 
intercourse  with  him,  if,  when  called,  they  do  not  answer  at 
the  appointed  day.  But  he  does  not  follow  out  his  com- 
parison :  for,  after  having  spoken  about  the  master  of  a  house, 
he  now  states,  without  a  figure,  that  he  is  himself  the  judge  ; 
and  indeed  the  words,  thou  hast  taught  in  our  streets,  can 
apply  to  no  one  but  himself.  We  now  perceive  his  design, 
which  was,  to  warn  the  Jews  not  to  allow  themselves  to  lose, 
by  their  own  neglect,  the  salvation  which  it  is  in  their  power 
to  obtain. 

28.  When  you  shall  see  Abraham.  The  Jews  bore  no  re- 
semblance to  the  holy  fathers,  and  had  no  right  to  boast  of 
being  descended  from  them  :  yet  nothing  was  more  customary 
than  to  abuse  the  title  of  the  Church.^  Christ  here  assures 
them,  that  a  bastard  race,  which  has  departed  from  the  faith 
and  piety  of  the  fathers,  has  "  no  inheritance  in  the  kingdom  of 
God^^  (Eph.  V.  5.)  There  is  a  silent  but  implied  reproof,  that 
those  who  were  desirous  to  have  companions  in  seeking  salva- 
tion, did  not  endeavour  to  associate  themselves  with  Abraham, 
and  the  prophets,  and  the  holy  fathers,  instead  of  looking  around 
among  their  contemporaries,  who  had  degenerated  greatly 
from  their  example  into  innumerable  corruptions.  "  K  you 
neglect  (says  he)  to  enter  by  the  strait  gate,  because  you  are 

^  "  Et  avoyent  tousjours  en  la  bouche  le  titre  d'Eglise,  duquel  ils  abu- 
soyent;" — "and  had  always  in  their  mouth  the  title  of  Church,  which 
they  abused." 


HARMONY  OF  THE  EVANGELISTS.  361 

kept  back  by  tbe  great  number  of  those  wbo  are  going  astray, 
do  you  not  see  that  you  are  separated  from  the  number  of  be- 
lievers, and  become  involved  with  unbeUevers  ?"  If  the  aspect 
of  the  world  now  dazzles  your  eyes,  the  last  day  will  cure  you 
of  this  folly,  but  it  will  be  too  late :  for  you  shall  then  know 
that  you,  and  others  like  you,  are  excluded  from  the  kingdom 
of  God,  and  have  no  part  with  Abraham. 

29.  And  they  shall  come  from  the  east.  He  now  draws  a 
larger  illustration  from  the  fact,  that  the  Jews,  who  reckoned 
themselves  the  only  lawful  heirs  of  God,  were  to  be  rejected, 
and  that  the  Gentiles  were  to  be  substituted  in  their  room, 
and  obtain  the  life  which  was  promised  to  Abraham  and  his 
posterity.  He  contrasts  the  Gentiles  with  them,  in  order  to 
excite  them  to  faith  by  a  holy  jealousy  :  as  Paul  writes,  that 
"  it  will  be  a  distinguished  honour  of  his  ministry,  if  he  excite 
any  of  his  nation  and  blood  to  such  an  emulation,"  (Rom.  xi. 
13,  14.)  The  Jews  must  have  been  stung  by  it :  for  they 
had  an  inordinate  love  of  themselves,  and  proudly  despised 
God  and  his  gifts.  But  as  we  shall,  ere  long,  meet  with 
this  sentence  again  in  the  Gospel  by  Matthew,  (viii.  11,)  I 
now  glance  at  it  more  slightly. 

30.  And,  lo,  they  are  last  who  shall  he  first.  The  same 
words,  as  we  shall  elsewhere  see,  were  frequently  employed 
by  Christ,  but  in  a  different  sense,  (Matth.  xix.  30;  xx.  16 ; 
Mark  x.  31.)  All  that  he  intended  here  was,  to  throw 
down  the  vain  confidence  of  the  Jews,  who,  having  been 
chosen  by  God  in  preference  to  all  the  rest  of  the  world, 
trusted  to  this  distinction,  and  imagined  that  God  was  in  a 
manner  bound  to  them.  For  this  reason,  Christ  threatens 
that  their  condition  will  soon  be  changed ;  that  the  Gentiles, 
who  were  at  that  time  cast  off,  would  obtain  the  first  rank ; 
and  that  the  Jews,  deprived  of  their  honom',  would  not 
even  occupy  the  farthest  corner  in  the  Chiurch.^ 


^  "Ne  tiendront  pas  mesme  le  dernier  reng,  ou  quelque  petit  coin  en 
I'Eglise  ;" — "  will  not  hold  even  the  lowest  rank,  or  some  small  corner  in 
the  Church." 


362  COMMENTARY  ON  A 


Matthew.  Luke. 

VII.  15.     But  beware  of  false  pro-        VI.  43.  For  the  tree  is  not  good 

phets,  who  come  to  you  in  sheep's  which  yields  rotten  fruit ;  and  the 

clothing,  but  inwardly  are  ravening  tree    is  not   rotten  which   yields 

wolves.     16.  From  their  fruits  you  good  fruit.     44.  For  every  tree  is 

shall  know  them.     Do  men  gather  known  from  its  fruit :  for  men  do 

grapes   from    thorns,    or   figs    from  not  gather  figs  from  thorns,  nor 

thistles  ?     17.    So  every  good  tree  from  thorns  do  they  gather  grapes, 

yields  good  fruits,  and  a  rotten  tree  45.  A  good  man,  out  of  the  good 

yields  bad  fruits.     18.  A  good  tree  treasure   of    his    heart,    bringeth 

cannot  yield  evil  fruits,   nor  can  a  forth   what   is    good,    and   a   bad 

rotten   tree  yield  good  fruits.     19.  man,   out  of  the  bad  treasure  of 

Every  tree,  which  does  not  yield  good  his  heart,  bringeth  forth  what  is 

fruit,  is  cut  down,  and  is  thrown  into  bad.     For  out  of  the  abundance  of 

the  fire.     20.  Therefore  from  their  the  heart  his  mouth  speaketh. 
fruits  you  shall  know  them. 

Matthew  Vn.  15.  But  beware  of  false  prophets.  These 
words  were  intended  to  teach,  that  the  Church  would  be 
exposed  to  various  impositions,  and  that  consequently  many- 
would  be  in  danger  of  falling  from  the  faith,  if  they  were 
not  carefully  on  their  guard.  We  know  what  a  strong  pro- 
pensity men  have  to  falsehood,  so  that  they  not  only  have 
a  natural  desire  to  be  deceived,  but  each  individual  appears 
to  be  ingenious  in  deceiving  himself.  Satan,  who  is  a  won- 
derful contriver  of  delusions,  is  constantly  laying  snares  to 
entrap  ignorant  and  heedless  persons.  It  was  a  general 
expectation  among  the  Jews  that,  under  the  reign  of  Christ, 
their  condition  would  be  delightful,  and  free  from  all  contest 
or  uneasiness.  He  therefore  warns  his  disciples  that,  if  they 
desire  to  persevere,  they  must  prepare  themselves  to  avoid 
the  snares  of  Satan.  It  is  the  wiU  of  the  Lord,  (as  has 
been  already  said,)  that  his  Chm'ch  shall  be  engaged  in 
uninterrupted  war  in  this  world.  That  we  may  continue 
to  be  his  disciples  to  the  end,  it  is  not  enough  that  we  are 
merely  submissive,  and  allow  ourselves  to  be  governed  by 
his  Word.  Om-  faith,  which  is  constantly  attacked  by 
Satan,  must  be  prepared  to  resist. 

It  is  of  the  greatest  consequence,  undoubtedly,  that  we 
should  suffer  ourselves  to  be  directed  by  good  and  faithful 
ministers  of  Christ :  but  as  false  teachers,  on  the  other  hand, 


HAEMONY  OF  THE  EVANGELISTS.  363 

make  their  appearance,  if  we  do  not  carefully  watch,  and  if 
we  are  not  fortified  by  perseverance,  we  shall  be  easily  car- 
ried off  from  the  flock.  To  this  purpose  also  is  that  saying 
of  Christ :  "  The  sheep  hear  the  voice  of  the  shepherd  ;  and 
a  stranger  they  do  not  follow,  but  flee  from  him,"  (John  x. 
3,  5.)  Hence  too  we  infer,  that  there  is  no  reason  why 
believers  should  be  discouraged  or  alarmed,  when  wolves 
creep  into  the  fold  of  Christ,  when  false  prophets  endeavour 
to  corrupt  the  purity  of  the  faith  by  false  doctrines.  They 
ought  rather  to  be  aroused  to  keep  watch :  for  it  is  not 
without  reason  that  Christ  enjoins  them  to  be  on  their 
guard.  Provided  that  we  are  not  led  astray  through  our 
own  sluggishness,  we  shall  be  able  to  avoid  eiiery  kind  of 
snares ;  and,  indeed,  without  this  confidence,  we  would  not 
have  the  courage  necessary  for  being  on  our  guard.  Now 
that  we  know  that  the  Lord  will  not  fail  to  perform  his 
promises,  whatever  may  be  the  attacks  of  Satan,  let  us  go 
boldly  to  the  Lord,  asking  from  hun  the  Spirit  of  wisdom, 
by  whose  influences  he  not  only  seals  on  our  hearts  the 
belief  of  his  truth,  but  exposes  the  tricks  and  impositions  of 
Satan,  that  we  may  not  be  deceived  by  them.  When  Christ 
says,  that  they  come  to  us  in  sheep's  clothing,  but  imoardly  are 
ravening  wolves,  his  meaning  is,  that  they  do  not  want  a 
very  plausible  pretence,  if  prudence  be  not  exercised  in 
subjecting  them  to  a  thorough  examination. 

16.  From  their  fruits  you  shall  know  them.  Had  not  this 
mark  of  distinction  been  added,  we  might  have  called  in 
question  the  authority  of  all  teachers  without  exception. 
If  there  is  a  mortal  danger  to  be  dreaded  in  teachers,  and 
if  w^e  see  no  way  of  avoiding  it,  we  shall  be  under  the 
necessity  of  holding  them  aU  suspected :  and  there  will  be 
no  better  or  shorter  method  than  to  keep  our  ears  shut 
against  them  aU.  We  see  that  ungodly  men,  to  screen 
themselves  w^hen  rejecting  every  kind  of  doctrine,  hold  out 
this  danger,  and  that  weak  and  ill-informed  persons  remain 
in  a  state  of  perplexity.  That  our  reverence  for  the  Gospel, 
and  for  its  faithful  ministers  and  teachers,  may  not  be 
diminished,   Christ  enjoins  us  to  form  our  opinion   of  the 


364  COMMENTARY  ON  A 

false  prophets  from  their  fruits.  It  is  with  a  very  bad  grace 
that  the  Papists,  in  order  to  excite  hatred  against  us,  quote 
directly  this  exhortation  of  Christ,  Beware  of  false  prophets, 
and  by  their  clamours  induce  ignorant  people  to  avoid  us, 
without  knowing  why.  But  whoever  desires  to  follow  our 
Lord's  advice  must  judge  wisely  and  with  just  discretion. 
For  ourselves,  we  not  only  acknowledge  freely  that  men 
ought  to  beware  of  false  prophets,  but  we  carefully  and 
earnestly  exhort  simple  people  to  beware  of  them.  Only 
we  warn  them  that,  agreeably  to  the  rule  which  Christ  has 
laid  down,  they  should  first  make  a  strict  examination,  that 
simple  people  may  not  reject  the  pure  Word  of  God,  and 
suffer  the  punishment  of  their  own  rashness.  There  is  a 
wide  difference  between  wise  caution  and  perverse  squeam- 
ishness.^  It  is  a  heinous  wickedness  in  the  Papists  to  re- 
peal the  command  of  Christ,  by  infusing  into  unhappy 
persons  an  unfounded  dread,  ^  which  deters  them  from 
making  inquiry.  Let  this  be  regarded  by  us  as  a  first 
principle,  that  those  who  tremblingly  reject  or  avoid  a  doc- 
trine unknown  to  them,  act  improperly,  and  are  very  far 
firom  obeying  the  command  of  Christ. 

It  now  remains  to  be  seen,  what  are  the /rMzfo  which  Christ 
points  out.  Those  who  confine  them  to  the  life  are,  in  my 
opinion,  mistaken.  As  pretended  sanctity,  and  I  know  not 
what  masks  belonging  to  greater  austerity  of  life,  are  fre- 
quently held  out  by  some  of  the  worst  impostors,  tliis  would 
be  a  very  uncertain  test.  Their  hypocrisy,  I  do  OAvn,  is  at 
length  discovered  ;  for  nothing  is  more  difficult  than  to  coun- 
terfeit virtue.  But  Christ  did  not  intend  to  submit  his  doc- 
trine to  a  decision  so  unjust  in  itself,  and  so  hable  to  be 
misunderstood,  as  to  have  it  estimated  by  the  life  of  men. 
Under  ih^fi^uits  the  manner  of  teaching  is  itself  included,  and 
indeed  holds  the  chief  place  :  for  Christ  proves  that  he  was 


^  "  II  y  a  grande  difference  entre  ime  bonne  fa9on  de  se  donner  garde 
d'estre  trompe,  et  un  deboutement  temeraire  sans  savoir  pourquoy." — 
"  There  is  a  great  difference  between  a  proper  method  of  guarding  against 
being  deceived,  and  a  hasty  rejection  without  knowing  why." 

^  "  Par  une  vaine  crainte,  qu'ils  leur  proposent ;" — "  by  a  vain  dread 
which  they  hold  out  to  them." 


liARMONY  OF  THE  EVANGELISTS.  365 

sent  by  God  from  this  consideration,  that  "  he  seeketh  not 
his  own  glory,  but  the  glory  of  the  Father  who  sent  him," 
(John  vii.  18.) 

Is  it  objected,  that  few  persons  are  endued  with  such 
acuteness,  as  to  distinguish  good  fruits  from  had  ?  I  answer, 
as  I  have  already  said  :  Believers  are  never  deprived  of  the 
Spirit  of  wisdom,  where  his  assistance  is  needful,  provided 
they  distrust  themselves,  renounce  their  own  judgment,  and 
give  themselves  up  wholly  to  his  direction.  Let  us  remem- 
ber, however,  that  all  doctrines  must  be  brought  to  the  Word 
of  God  as  the  standard,  and  that,  in  judging  o^ false  prophets^ 
the  rule  of  faith  holds  the  chief  place.  We  must  also  con- 
sider what  God  enjoins  on  his  prophets  and  the  ministers  of 
his  word :  for  in  this  way  their  faithflilness  may  be  easily 
ascertained.  If,  for  example,  we  place  before  our  minds 
what  Paul  requires  in  bishops,  (1  Tim.  iii.  1-7 ;  Titus  i.  6-9,) 
that  description  will  be  sufficient  of  itself  to  condemn  the 
whole  mass  of  Popery  :  for  the  Popish  priests  seem  as  if  they 
purposely  intended  to  present  an  opposite  picture.  There  is 
no  reason  to  wonder,  therefore,  if  they  forbid  men  to  form  a 
judgment  o^faise  prophets.  But  this  passage  clearly  shows, 
that  their  titles  ought  to  go  for  nothing,  and  that  not  much 
regard  ought  to  be  had  even  to  their  calling,  if  those  who 
receive  the  name  of  pastors,  and  are  called  to  the  office  of 
teachers,  do  not  faithfuUy  answer  to  their  charge. 

Do  men  gather  grapes  from  thorns,  or  Jigs  from  thistles  ? 
By  these  proverbs,  which  were  then  in  common  use  and  uni- 
versally received,  Christ  confirms  his  statement,  that  no  man 
can  be  deceived  hy  false  prophets,  unless  he  is  wilfully  blind  : 
for  the  fruits  as  plainly  discover  upright  servants  of  God,  and 
unfaithful  workmen,  as  ih.Q  fruits  point  out  the  nature  of  the 
tree. 

Luke  YI.  43.  For  the  tree  is  not  good.  This  statement,  as 
related  by  Luke,  appears  to  be  a  general  instruction  given  by 
Christ,  that  by  the  fruits  our  opinion  of  every  man  ought  to 
be  formed,  in  the  same  manner  as  a  tree  is  known  hy  its 
fruit.  After  having  inserted  the  reproof  to  hypocrites,  who 
"  perceive  a  straw  in  the  eye  of  another,  but  do  not  see  a 


366  C03IMENTARY  ON  A 

beam  in  their  ot\'ti/'  (verses  41,  42,)  he  immediately  adds. 
For  the  tree  is  not  good  which  heareth  rotten  fruity  nor  is  the 
tree  rotten  which  beareth  good  fruit.  The  illative  particle  ya^, 
for,  appears  to  connect  these  two  sentences.  But  as  it  is 
certain  that  Luke,  in  that  sixth  chapter,  records  various  dis- 
courses of  Christ,  it  is  also  possible  that  he  may  have  briefly 
glanced  at  what  is  more  fully  explained  by  Matthew.  I 
attach  no  great  importance  to  the  word  for,  which  in  other 
passages  is  often  superfluous,  and  appears  obviously  to  be  so 
from  the  concluding  statement. 

Luke  VI.  45.  A  good  man,  out  of  the  good  treasure  of  his 
heart,  bring eth  forth  good.  Such  is  the  statement  with  which 
Luke  concludes  the  discourse  ;  and  I  have  no  doubt  that  he 
intended  to  describe,  without  a  figure,  the  kind  of  judgment 
which  Christ  orders  us  to  make  from  the  fruits.  Believers 
ought  to  examine  carefully  what  kind  of  doctrine  is  taught 
by  those  who  profess  to  be  the  servants  of  God.  "  Titles 
(he  says)  are  of  little  value,  till  the  speaker  give  actual  evi- 
dence that  he  is  sent  by  God."  Yet  I  am  far  from  saying, 
that  this  passage  may  not  be  applied  to  a  general  doctrine. 
And  certainly  the  last  clause,  out  of  the  abundance  of  the 
heart  his  mouth  speaketh,  has  a  more  extensive  reference  than 
to  false  prophets  :  for  it  is  a  common  proverb.  Is  it  objected, 
that  the  tongues  of  men  lie,  and  that  men  of  the  worst  hearts 
are  often  the  best  speakers  ?  I  reply  :  Christ  merely  points 
out  here  what  is  a  very  ordinary  occurrence.  For,  though 
hypocrites  express  in  words  what  is  diiFerent  from  the  feel- 
ings of  their  hearts,  that  is  no  reason  why  we  may  not  justly 
and  appropriately  call  the  tongue  the  portrait  of  the  mind. 

Matthew.  Luke. 

Vn.  21.  Not  every  one  that  saith  to  me,  Lord,  Lord,  VI.     46. 

shall  enter  into  the  kingdom  of  heaven,  but  he  who  shall  And  why  call 

do  the  will  of  my  Father  who  is  in  heaven.      22.  Many  you  me  Lord, 

will  say  to  me  in  that  day,  Lord,  Lord,  have  we  not  pro-  Lord,  and  do 

phesied  in  thy  name,  and  in  thy  name  have  cast  out  devils,  not  the  things 

and  in  thy  name  have  done  many  wonderful  works  ?    23.  which  I  say  ? 
And  then  will  I  confess  to  them,  I  never  knew  you     de- 
part from  me,  you  who  work  iniquity. 


HAKMONY  OF  THE  EVANGELISTS.  367 

Matthew  VII.  21.  Not  every  one  that  saith  to  me,  Lord, 
Lord.  Christ  extends  his  discourse  farther :  for  he  speaks  not 
only  of  false  prophets,  who  rush  upon  the  flock  to  tear  and 
devour,  but  of  hirehngs,  who  insinuate  themselves,  under  fair 
appearances,  as  pastors,  though  they  have  no  feeling  of  piety. ^ 
This  doctrine  embraces  all  hypocrites,  whatever  may  be  their 
rank  or  station,  but  at  present  he  refers  particularly  to  pre- 
tended teachers,^  who  seem  to  excel  others.  He  not  only 
directs  his  discourse  to  them,  to  rouse  them  from  the  indif- 
ference, in  which  they  lie  asleep  like  drunk  people,  but  also 
warns  believers,  not  to  estimate  such  masks  beyond  their 
proper  value.  In  a  word,  he  declares  that,  so  soon  as  the 
doctrine  of  the  Gospel  shall  have  begun  to  bear  fruit  by  ob- 
taining many  disciples,  there  will  not  only  be  very  many  of 
the  common  people  who  falsely  and  hypocritically  submit  to 
it,  but  even  in  the  rank  of  pastors  there  will  be  the  same 
treachery,  so  that  they  will  deny  by  their  actions  and  life 
what  they  profess  with  the  mouth. ^  Whoever  then  desires 
to  be  reckoned  among  the  disciples,  must  labour  to  devote 
himself,  sincerely  and  honestly,  to  the  exercises  of  a  new 
life. 

In  the  Gospel  of  Luke,  it  is  a  general  reproof:  Why  call 
you  me  Lord,  Lord,  and  do  not  the  things  which  L  say  9  But  as 
this  corruption  proceeds,  for  the  most  part,  from  pretended 
teachers,  and  easily  finds  its  way  from  them  into  the  whole 
body,  so,  according  to  Matthew,  our  Lord  expressly  attacks 
them.  To  do  the  will  of  the  Father  not  only  means,  to  regu- 
late their  life  and  manners,  (as  philosophers  talked,^)  by  the 
rule  of  vui;ues,  but  also  to  beheve  in  Christ,  according  to  that 
saying,  "  This  is  the  wiU  of  him  that  sent  me,  that  every  one 
which  seeth  the  Son,  and  believeth  on  him,  may  have  ever- 
lasting life,"  (John  vi.  40.)     These  words,  therefore,  do  not 


^  "  Combien  qu'au  dedans  ils  n'ayent  point  d'affection  de  crainte  de 
Dieu  ;" — ''  though  at  bottom  they  have  no  feeling  of  the  fear  of  God." 

2  "  Les  docteurs  feints  et  doubles  ;" — "  feigned  and  deceitful  teachers." 

3  ''  Ce  qu'ils  enseignent  et  confessent  de  bouche;" — "what  they  teach 
and  confess  with  the  mouth." 

4  "  Comme  les  philosophes  ont  voulu  enseigner  le  monde  ;" — "  as  the 
philosophers  wished  to  teach  the  world." 


368  COMMENTARY  ON  A 

exclude  faith,  but  presuppose  it  as  the  principle  from  which  i 
other  good  works  flow.  { 

22.  Man?/  will  say  to  me,     Christ  again  summons  hypo-  : 
crites  to  his  judgment-seat,  as  we  showed  a  little  ago  from  ' 
Luke.     So   long  as  they  hold  a  place  in  his  Church,  they  ' 
both  flatter  themselves  and  deceive  others.    He  therefore  de-  I 
clares,  that  a  day  is  coming,  when  he  will  cleanse  his  bam,  : 
and  separate  the  chafl"  and  straw  from  the  pure  wheat.     To  '\ 
prophesy  in  the  name  of  Christ  is,  to  discharge  the  office  of 
teacher  by  his  authority,  and,  as  it  were,  under  his  direction.  , 
Prophecy  is  here,  I  think,  taken  in  a  large  sense,  as  in  the  , 
fourteenth  chapter  of  the  Epistle  to  the  Corinthians.     He  ! 
might  have  simply  used  the  word  preachy  but  purposely  em-  \ 
ployed  the  more  honourable  appellation,  in  order  to  show 
more  clearly,  that  an  outward  profession  is  nothing,  whatever 
may  be  its  brilliancy  in  the  eyes  of  men.      To  do  wonderful 
works  in  the  name  of  Christ  is  nothing  else  than  to  perform  ! 
miracles  by  his  power,  authority,  command,  and  direction  :  i 
for,  though  the  word  dwdfisig,  powers,  is  sometimes  confined  to  j 
one  class  of  miracles,  yet  in  this  and  many  other  passages  it  i 
denotes  every  kind  of  miracles. 

23.  And  then  will  I  confess  to  them}  By  using  the  word  | 
hiJ.oXoyr,<suy  I  will  confess,'^  Christ  appears  to  allude  to  the  vain  \ 
boasting,  by  which  hypocrites  now  vaunt  themselves.  "  They  \ 
indeed  have  confessed  me  with  the  tongue,  and  imagine  that 
they  have  ftdly  discharged  their  duty.  The  confession  of  my  | 
name  is  now  heard  aloud  from  their  tongue.  But  I  too  will  i 
confess  on  the  opposite  side,  that  their  profession  is  deceitftil  , 
and  false."  And  what  is  contained  in  Christ's  confession  ?  \ 
That  he  never  reckoned  them  among  his  own  people,  even  at  I 
the  time  when  they  boasted  that  they  were  the  pillars  of  the  \ 
church.     Depart  from  me.     He  orders  those  persons  to  go  , 


^  "  Et  lors  je  leur  diray  ouvertement ;" — "  and  then  will  I  openly  say 
to  them." 

2  "  Le  mot  Grec  dont  use  I'Evangeliste  signifie  proprement,  Je  leur 
confesseray  ;" — "  the  Greek  word,  which  the  Evangelist  uses,  literally  sig- 
nifies '  I  will  confess  to  them.'  " 


HARMONY  OF  THE  EVANGELISTS.  369 

out  from  his  presence,  who  had  stolen,  under  a  false  title,  an 
unjust  and  temporary  possession  of  his  house.  From  this 
passage  in  oin-  Lord's  discourse  Paul  seems  to  have  taken 
what  he  says  to  Timothy,  The  Lord  knoweth  who  are  his  : 
Andy  let  every  one  who  calleth  on  the  name  of  Christ  depart 
from  iniquity  J  (2  Tim.  ii.  19.)  The  former  clause  is  intended 
to  prevent  weak  minds  from  being  alarmed  or  discouraged  by 
the  desertion  of  those  who  had  a  great  and  distinguished  re- 
putation :  ^  for  he  declares  that  they  were  disowned  by  the 
Lord,  though  by  a  vain  show  they  captivated  the  eyes  of  men. 
He  then  exhorts  all  those  who  wish  to  be  reckoned  among 
the  disciples  of  Christ,  to  withdraw  q2lv\j  from  iniquity ^  that 
Christ  may  not  drive  them  from  his  presence,  when  he  shall 
"  separate  the  sheep  from  the  goats,"  (Matth.  xxv.  33.) 

Matthew.  Luke. 

VII.    24.    Every    one,    therefore,  who         VI.  47.  Whoever  cometh 

heareth  those  sayings  of  mine,  and  doeth  to  me,  and  heareth  my  say- 

them,  I  will  compare  him  to  a  wise  man,  ings,  and  doeth  them,  I  will 

who    built   his  house  upon  a  rock.     25.  show  you  to  whom  he  is  like. 

And  the  rain  fell,  and  the  floods   came,  48.  He  is  like  a  wise  maa 

and  the  winds  blew,  and  struck    against  who  built  a  house,  and  dug 

that  house,  and  it  did  not  fall :  for  it  had  deep,  and  laid  the  foundation 

been  founded  on  a  rock.     26.  And  every  on  a  rock :  ^and  when  the 

one  who  heareth  those  savings  of  mine,  deluge    came,    the    stream 

and  doeth  them  not,  shall   be    compared  dashed  against  that  house, 

to  a  foolish    man,  who    built    his    house  and  could  not  shake  it :  for 

upon  the   sand.      27.  And  the   rain  fell,  it  was  founded  on  a  rock.  49. 

and  the  floods  came,  and  the  winds  blew.  And  he  who  heard,  and  did 

and    struck  against  that    house  :    and   it  not,  is  like  a  man  who  built 

fell,   and  the    downfall  of   it  was    great,  his  house  on  the  earth  with- 

28.  And  it  happened,  when  Jesus  had  out  a  foundation,  on  which 
finished  these  sayings,  that  the  multi-  the  stream  dashed,  and 
tudes  were    astonished    at    his    doctrine,  immediately    it     fell,     and 

29.  For  he  taught  them  as  having  autho-  great  was  the  downfall  of 
rity,  and  not  as  the  scribes.  that  house. 

Matthew  VII.  24.  Every  one,  therefore,  who  heareth.  As 
it  is  often  difficult  to  distinguish  the  true  professors  of  the 
Gospel  from  the  false,  Christ  shows,  by  a  beautiful  compari- 
son, where  the  main  difference  lies.      He  represents  two 

•  "  D'aucuns  qui  auront  en  grand  bruit,  et  auront  este  fort  estimez  ;" — 
"  of  any  who  shall  have  made  great  noise,  and  shall  have  been  greatly 
esteemed." 

VOL.  I.  2  A 


370  COMMENTARY  ON  A 

houses,  one  of  whicli  was  built  without  a  foundation,  while 
the  other  was  well-founded.  Both  have  the  same  external 
appearance  :  but,  when  the  wind  and  storms  blow,  and  the 
floods  dash  against  them,  the  former  will  immediately  fall, 
while  the  latter  will  be  sustained  by  its  strength  against  every 
assault.  Christ  therefore  compares  a  vain  and  empty  pro- 
fession of  the  Gospel  to  a  beautiful,  but  not  solid,  building, 
which,  however  elevated,  is  exposed  every  moment  to  downfall, 
because  it  wants  a  foundation.  Accordingly,  Paul  enjoins  us 
to  be  well  and  thoroughly  founded  on  Christ,  and  to  have  deep 
roots,  (Col.  ii.  7,)  "  that  we  may  not  be  tossed  and  driven 
about  by  every  wind  of  doctrine,"  (Eph.  iv.  14,)  that  we 
may  not  give  way  at  every  attack.  The  general  meaning 
of  the  passage  is,  that  true  piety  is  not  fully  distinguished 
from  its  counterfeit,^  till  it  comes  to  the  trial.  For  the 
temptations,  by  which  we  are  tried,  are  like  billows  and 
storms,  which  easily  overwhelm  unsteady  minds,  whose 
lightness  is  not  perceived  during  the  season  of  prosperity. 

Who  heareth  these  sayings.  The  relative  these  denotes 
not  one  class  of  sayings,  but  the  whole  amount  of  doctrine. 
He  means,  that  the  Gospel,  if  it  be  not  deeply  rooted  in  the 
mind,  is  like  a  wall,  which  has  been  raised  to  a  great  height, 
but  does  not  rest  on  any  foundation.  "  That  faith  (he  says) 
is  true,  which  has  its  roots  deep  in  the  heart,  and  rests  on 
an  earnest  and  steady  affection  as  its  foundation,  that  it  may 
not  give  way  to  temptations."  For  such  is  the  vanity  of 
the  human  mind,  that  all  build  upon  the  sand,  who  do  not 
dig  so  deep  as  to  deny  themselves. 

28.  When  Jesus  had  finished  these  sayings.  By  these  say^ 
ings  I  understand  not  only  the  discourse  which  he  delivered 
when  he  came  down  from  the  mountain,  but  the  rest  of  the 
doctrine,  which  had  already  been  made  known  to  the  people. 
The  meaning  therefore  is,  that,  where  he  had  given  the 

'  "  Qu'on  ne  peut  pas  blen  dlscerner  la  vraye  crainte  de  Dieu,  d'avecques 
une  feintise  et  vaine  apparence  d'icelle;" — "that  the  true  fear  of  God 
cannot   be  well  distinguished  from  a  dissembling  and  vain  appearance 


HARMONY  OF  THE  EVANGELISTS. 


371 


people,  on  all  sides,  a  taste  of  his  doctrine,  all  were  seized 
with  astonishment,  because  a  strange,  indescribable,  and 
unwonted  majesty  drew  to  him  the  minds  of  men.  What  is 
meant  by  his  teaching  them  as  having  authority,  and  not  as  the 
scribes,  I  have  already  explained.^ 


Matthew. 


Mark. 


Luke. 


Vin.  1.  And 
when  he  had 
come  down  from 
the  mountain, 
great  multitudes 
followed  him.  2. 
And,  lo,  a  leper, 
approaching, 
worshipped  him, 
saying,  Lord,  if 
thou  art  willing, 
thou  art  able  to 
cleanse  me.  3. 
And  Jesus,  hav- 
ing stretched  out 
his  hand,  touched 
him,  saying,  lam 
willing ;  be  thou 
clean  :  and  im- 
mediately his  le- 
prosy was  cleans- 
ed, 4.  And  Jesus 
saith  to  him.  See 
that  thou  do  not 
tell  it  to  any  man : 
but  go,  show  thy- 
self to  the  priest, 
and  present  the 
offering  .  which 
Moses  command- 
ed, for  a  testi- 
mony to  them. 


I.  40.  And  a  leper 
came  to  him,  beseeching 
him,  and  kneeling  down 
to  him,  and  saying  to  him, 
K  thou  art  willing,  thou  art 
able  to  cleanse  me.  41. 
And  Jesus,  having  com- 
passion, stretched  out  his 
hand,  and  touched  him, 
and  said  to  him,  I  am  will- 
ing ;  be  thou  clean.  42. 
And  when  he  had  spoken, 
immediately  the  leprosy  de- 
parted from  him,  and  he  was 
cleansed.  43.  And  threat- 
ening him,^  he  immediately 
sent  him  away  ;  44.  And 
he  said  to  him.  See  that  thou 
say  nothing  to  any  man : 
but  go,  show  thyself  to  the 
priest,  and  present  for  thy 
cleansing  those  things  which 
Moses  commanded,  for  a 
testimony  to  them.  45.  But 
he,  having  gone  out,  be- 
gan to  publish  many  things, 
and  to  blaze  abroad  the 
matter,  so  that  Jesus  could 
no  longer  enter  openly  into 
cities,  but  was  without  in  de- 
sert places :  and  they  came 
to  him  from  every  quarter. 


V.  12.  And  it  hap- 
pened, while  he  was  in 
a  certain  city,  lo,  a  man 
full  of  leprosy:  and  when 
he  had  seen  Jesus,  he 
fell  down  on  his  face,  and 
besought  Jesus,  saying, 
Lord,  if  thou  art  willing, 
thou  art  able  to  cleanse 
me.  13.  And  having 
stretched  out  his  hand, 
he  touched  him,  sajang, 
I  am  willing  ;  be  thou 
clean  :  and  immediately 
the  leprosy  departed 
from  him.  14.  And  he 
commanded  him  that  he 
should  not  tell  it  to  any 
man,  but  saith,  Go, 
show  thy  self  to  the  priest, 
and  present  for  thy 
cleansing  as  Moses  com- 
manded, for  a  testimony 
to  them.  15.  But  still 
more  did  the  report 
spread  about  him,  and 
great  multitudes  assem- 
bled, to  hear  him,  and 
to  be  healed  by  him  of 
their  infirmities.  16.  And 
he  sought  retirement  in 
the  deserts,  and  prayed. 


Matthew  Yin.  1.  And  when  he  had  come  down  from  the 
mountain,  Matthew  now  returns  to  the  course  of  the  history. 
He  had  formerly  said,  that  Christ  loent  up  into  a  mountain, 


^  A  parallel  passage  in  the  Gospel  of  Mark  (i.  22)  having  already  oc- 
curred, the  reader  will  find  Calvin's  exposition  of  these  remarkable  words 
at  page  247  of  this  volume. — Ed. 

^  "  Et  I'ayant  menace  ;" — "  and  having  threatened  him." 


372  COMMENTARY  ON  A 

(v.  1,)  then  he  threw,  as  it  were,  into  one  heap,  many,  lead- 
ing points  of  the  doctrine  of  Christ ;  and  now  he  adds  that, 
about  the  time  when  he  preached  on  the  mountain,  he  healed 
a  certain  leper.  The  same  event  is  related  by  Mark  and 
Luke,  though  they  do  not  mention  the  time.  It  was  a 
striking  display  of  the  divine  power  of  Christ,  that,  by  his 
word  alone  and  a  touch  of  his  hand,  he  suddenly  cleansed 
the  man's  leprosy.  Now,  though  leprosy  was  a  different 
kind  of  disease  from  elephantiasis,^  (^IXg^avr/ac/g,)  it  is  plain 
enough  that  it  was  difficult  to  cure.  When  it  had  con- 
tinued long  and  become  deeply  seated,  it  rarely  happened 
that  any  person  recovered.  Granting  that  physicians  might, 
by  their  professional  skill,  have  given  some  relief,  it  is  mani- 
fest that  there  Avas  nothing  human  about  this  miracle. 

2.  Approaching,  worshipped.  What  is  the  meaning  of  the 
verb  'x^oGTtuviTv,  which  is  rendered  in  the  Latin  version,  adorare, 
to  adore  or  worship,  may  be  easily  learned  from  this  passage. 
For  the  exposition  of  it  we  may  rely  on  the  other  two  Evan- 
gelists, of  whom  Mark  says,  that  he  fell  on  his  knees,  and 
Luke,  that  he  fell  down  on  his  face.  The  outward  gesture  of 
kneeling  was  exhibited  by  the  leper  as  a  token  of  reverence. 
Now  we  know,  that  such  marks  of  respect  were  in  general 
use  among  the  Jews,  as  the  people  of  the  East  are  more  ad- 
dicted to  that  kind  of  ceremonies.  Many  people  accordingly 
think,  that  the  leper  did  not  intend  to  render  to  Christ  divine 

^  "The  burning  ulceration,  with  whicli  the  great  adversary  of  man 
afflicted  the  venerable  patriarch  Job,  (ii.  7,)  is  generally  understood  to 
be  the  elej^liantiasis^  or  leprosy  of  the  Arabians  ;  and  derives  its  name 
from  its  rendering  the  skin  of  the  patient,  like  that  of  an  elephant,  scab- 
rous and  dark-coloured,  and  furrowed  aU  over  with  tubercles,  loathsome 
alike  to  the  individual  and  to  spectators." — {Hornets  Introduction,  vol.  iii. 
p.  328.)  This  quotation  is  made,  because  it  seemed  proper  that  a  word 
of  comparatively  rare  occurrence,  which  Calvin  uses,  should  be  defined, 
and  its  origin  explained  ;  and  because  that  useful  work,  from  which  we 
have  quoted,  was  at  hand.  Many  of  the  most  important  topics  embraced 
by  the  "  Introduction  to  the  Critical  Study  and  Knowledge  of  the  Holy 
Scriptures"  have  since  been  handled  by  writers  of  greater  learning  and 
research.  Yet  it  would  be  ungrateful  not  to  acknowledge  that,  at  the 
time  of  its  appearance,  it  supplied  an  important  desideratum,  that  it  pro- 
bably led  the  way  to  other  treatises,  and  that,  as  a  popular  and  miscel- 
laneous book  of  reference  on  Biblical  literature,  it  is  not  yet  superseded. 
—Ed. 


HARMONY  OF  THE  EVANGELISTS.  373 

worship/  but  gave  him  a  respectful  salutation  as  a  distin- 
guished prophet  of  God. 

I  enter  into  no  dispute  as  to  the  feelings  which  moved  the 
leper  to  pay  reverence  to  Christ.  But  I  look  at  what  he 
attributed  to  him,  that  he  was  able  to  cleanse  him^  if  lie  were 
loilUng.  By  these  words  he  declared,  that  he  acknowledged 
a  divine  power  in  Christ :  and  when  Christ  replies,  /  am  will- 
ing, he  shows  that  he  claimed  more  for  himself  than  belongs 
to  man.  He  who,  by  the  mere  expression  of  his  will,  restores 
health  to  men,  must  possess  supreme  authority.  Whether 
the  leper  believed  that  Christ  was  the  Son  of  God,  or  that  he 
had  received  this  power  in  the  same  manner  as  Moses  and 
the  other  prophets,  he  entertains  no  doubt  that  he  held  in  his 
hand,  and  in  his  power,  the  gift  of  healing.  True,  he  speaks 
conditionally,  if  thou  art  willing,  thou  art  able.  But  this  is 
not  inconsistent  with  that  certainty  of  faith,  which  God 
demands  in  our  prayers  :  for  men  ought  not  to  expect  more 
than  God  promises.  The  leper  had  not  learned  by  any  in- 
spired communication,  or  any  promise  of  God,  what  Christ 
would  do.  It  would  have  been  improper  in  him,  therefore, 
to  go  beyond  these  limits :  for  though  we  sometimes  read 
that  certain  persons  prayed  without  any  condition,  we  ought 
to  believe  that  they  were  guided  by  special  movements  of 
the  Spirit,^  which  must  not  be  taken  for  a  general  rule.  I 
am  not  even  certain  if  we  are  at  liberty  to  say,  strictly 
speaking,  that  the  leper  offered  a  prayer.  He  only  declares, 
that  he  is  so  fully  convinced  of  the  power  of  Christ,  as  to 
entertain  no  doubt  that  it  is  in  his  power  to  cure  leprosy ; 
and  then  presents  himself  to  be  healed,  but  uncertain  as  to 
the  result,  because  he  did  not  yet  know  the  will  of  Christ.^  ^ 

3.  Having  stretched  out  his  hand,  he  touched.  Under  the 
Law,  the  touch  of  a  leper  was  infectious ;  but  as  Christ  pos- 

^  "  De  faire  k  Christ  un  honneur  appartenant  k  la  majeste  divine  ;" — 
"  to  do  to  Christ  an  honour  belonging  to  the  divine  majesty." 

2  "  Qu'il  y  a  eu  en  tels  personnages  des  mouvemens  singuliers,  et  in- 
spirations particulieres  du  S.  Esprit ;" — "that  there  were  in  such  persons 
singular  movements,  and  peculiar  inspirations  of  the  Holy  Spirit." 

^  "  Le  vouloir  de  Christ  sur  sa  requeste  ;" — the  will  of  Christ  as  to  his 
request." 


374  COMMENTARY  ON  A 

sesses  such  purity  as  to  repel  all  filth  and  defilement,  he  does 
not,  by  touching,  either  pollute  himself  with  leprosy,  or  be- 
come a  transgressor  of  the  law.  When  he  took  upon  him 
our  flesh,  he  did  not  only  deign  to  touch  us  with  his  hand, 
but  was  united  to  one  and  the  same  body  with  ourselves, 
that  we  might  be  flesh  of  his  flesh,  (Gen.  ii.  23.)  Nor  did 
he  only  stretch  out  his  arm  to  us,  but  descended  from  heaven 
even  to  hell,  and  yet  contracted  no  stain  from  it,  but,  retain- 
ing his  innocence,  took  away  all  our  impurities,  and  sprinkled 
us  with  his  holiness.  By  his  word  alone  he  might  have 
healed  the  leper  ;  but  he  applied,  at  the  same  time,  the  touch 
of  his  hand,  to  express  the  feeling  of  compassion.  Kor  ought 
this  to  excite  our  wonder,  since  he  chose  to  take  upon  him 
our  flesh,  that  he  might  cleanse  us  from  our  sins.  The 
stretching  out  of  his  hand  was  therefore  an  expression  and 
token  of  infinite  grace  and  goodness.  What  we  indolently 
read,  and  coldly  pass  by,  cannot  be  duly  weighed  without 
great  astonishment.  The  Son  of  God  was  so  far  from  dis- 
daining to  talk  to  a  leper,  that  he  even  stretched  out  his  hand 
to  touch  that  uncleanness. 

4.  And  Jesus  saith  to  him,  See  that  thou  tell  it  not  to  any 
one.  Some  persons,  by  way  of  excusing  the  leper,  think  that 
Christ  did  not  seriously  forbid  him  to  pubhsh  the  miracle, 
but  rather  gave  him  an  additional  excitement  to  do  so. 
Others  more  justly  consider  the  reason  of  the  prohibition  to 
have  been,  that  the  fuU  "  time  was  not  yet  come,"  (John  vii. 
6.)  I  do  acknowledge,  that  to  have  suppressed  this  miracle 
would  have  been  improper :  but  our  Lord  had  a  particular 
reason  for  wishing  that  the  report  of  it  should  not  be  imme- 
diately spread,  or,  at  least,  not  by  the  leper.  The  leper  was 
so  far  from  deserving  praise  for  the  disorderly  exhibition  of 
his  regard,  that  he  ought,  in  my  opinion,  to  be  condemned 
for  not  obeying  Christ's  injunction.  If  he  wished  to  express 
his  gratitude  to  him  to  whom  he  was  indebted  for  his  cure, 
no  better  method  could  have  been  found  than  obedience, 
which  God  prefers  to  all  sacrifces,  (1  Sam.  xv.  22,)  and 
which  is  the  origin  and  foundation  of  lawful  worship.  This 
example  shows  us,  that  those  who  allow  themselves  to  be 


HARMONY  OF  THE  EVANGELISTS.  375 

guided  by  inconsiderate  zeal  act  improperly,  because  the 
more  eager  they  are  to  please  God,  the  greater  progress  do 
they  make  in  rebellion  to  his  commands. 

Show  thyself  to  the  priest.  As  the  ceremonies  of  the  law 
had  not  yet  been  repealed,  Christ  did  not  wish  that  they 
should  be  despised  or  neglected.  Now,  God  had  commanded 
in  the  law  that,  if  any  man  had  been  cleansed  from  leprosy, 
he  should  present  himself  to  the  priest  with  a  sacrifice  of 
thanksgiving,  (Lev.  xiv.  2.)  The  design^  was,  that  the 
priest,  by  his  decision,  might  attest  the  benefit  received  from 
God ;  and  that  the  person  who  had  been  healed  might  give 
an  expression  of  his  gratitude.  Christ,  therefore,  by  sending 
the  leper  to  the  priest^  proves  that  he  had  no  other  object  in 
view  than  to  display  the  glory  of  God.  The  showing  to  the 
priest  was  for  the  purpose  of  examination,  and  the  offering 
was  the  expression  of  thanksgiving.  He  wishes  that  the 
priests  should  examine  the  man,  to  make  the  divine  favour 
manifest  and  undoubted ;  and  that  the  leper ^  on  the  other 
hand,  should  acknowledge  that  God  had  healed  him.  Mean- 
while, as  I  have  just  mentioned,  he  commands  them  to  ob- 
serve the  ceremonies  prescribed  by  the  law,  till  the  time 
when  it  should  be  repealed. 

The  attempt  of  the  Papists  to  produce  this  passage,  as  an 
authority  for  their  own  confession^  is  highly  foolish.  Leprosy^ 
they  allege,  is  put  allegorically  for  sin ;  and  the  priests^  who 
are  consecrated  by  the  Pope,  are  the  judges  of  spiritual 
leprosy.^  Even  granting  that  this  authority  was  conferred 
on  the  priests  under  the  law,  for  the  purpose  of  informing 
the  people,  that  all  their  cleanness,  and  the  decision  respect- 
ing it,  depended  on  the  priesthood,  still  this  is  impiously 
claimed  for  themselves  by  the  Popish  priests.  All  the  honour 
that  belonged  to  the  ancient  priests  is  now  claimed  by  Christ 

1  "  Le  but  de  ce  commandement ;" — "  the  end  of  that  commandment." 

2  Those  who  wish  to  make  themselves  acquainted  with  Calvin's  views 
on  the  whole  subject  of  what  the  Papists  call  auricular  confession^  will  find 
them  stated  in  the  Institutions  of  the  Christian  Religion.  (B.  III.  c.  iv. 
sec.  1^.)—Ed. 

3  "  Doi vent  avoir  le  jugement  et  la  cognoissance  de  la  ladrerie  spi- 
rituelle  ;" — "  ought  to  have  the  judgment  and  discernment  of  spmtual 
leprosy." 


376  COMMENTARY  ON  A 

alone  as  his  own.  He  alone  is  appointed  to  be  the  judge  of 
spiritual  leprosy,  and  entitled  to  receive,  from  those  who 
have  been  cured,  the  offering  for  their  cleansing.  Under  the 
law,  a  sacrifice  was  employed  as  the  seal  of  cleanness,  because 
satisfaction  made  by  the  shedding  of  blood  is  the  only  way 
in  which  men  are  cleansed.  To  transfer  to  another  that 
right,  which  God  has  declared  to  be  the  prerogative  of  his 
own  Son,  is  a  detestable  sacrilege.  When  the  ministers  of 
the  Gospel,  by  the  command  of  Christ,  declare  to  sinners 
that  they  are  cleansed  from  their  sins,  this  must  not  be  tor- 
tured into  the  pretended  jurisdiction,  which  the  priests 
imagine,  of  pronouncing  a  decision  about  leprosy.^ 

Matthew  VIII.  4 ;  Mark  I.  44.  For  a  testimony  to  them. 
Some  consider  testimony  to  mean  here  a  law  or  statute,  as  it 
is  said  in  the  Book  of  Psalms,  God  laid  down  this  "  for  a 
testimony  to  Israel,"  (Ps.  cxxii.  4.)  But  this  appears  to  me 
to  be  a  poor  exposition :  for  I  have  no  doubt  that  the  pro- 
noun to  them  refers  to  the  priests.^  Christ  said  this,  in  my 
opinion,  with  a  view  to  the  present  occurrence :  for  this 
miracle  was  afterwards  to  be  a  sufficiently  clear  proof  for 
convicting  them  of  ingratitude.  There  is  nothing  incon- 
sistent with  this  in  the  command  which  Christ  gave  to  the 
leper  to  maintain  silence:  for  he  did  not  intend  that  the 
remembrance  of  the  miracle  which  he  had  wrought  should 
remain  always  buried.  When  the  leper,  at  the  command  of 
Christ,  came  into  the  presence  of  the  priest,  this  was  a  testi- 
mony to  themy  which  would  render  them  inexcusable,  if  they 
refused  to  receive  Christ  as  the  minister  of  God  ;  and  would, 
at  the  same  time,  take  away  occasion  for  slander,  since  Christ 
did  not  neglect  a  single  point  of  the  law.  In  a  word,  if  they 
were  not  past  cure,  they  might  be  led  to  Christ ;  while,  on 

^  "  De  discerner  entre  ladrerie  et  ladrerie  ;" — "  of  distinguishing  be- 
tween leprosy  and  leprosy." 

^  According  to  the  view  which  Calvin  rejects,  the  words,  which  Moses 
commanded  for  a  testimony  to  them^  mean,  "  which  Moses  delivered  to  them^ 
that  is,  to  the  people  of  Israel,  as  a  divine  ordinance."  The  view  which 
he  adopts  may  be  more  clearly  brought  out  by  a  different  arrangement  of 
the  words.  Present,  for  a  testimony  to  them,  that  is,  "  to  the  priests," 
the  offering  which  Moses  commanded. — Ed. 


HAKMONY  OF  THE  EVANGELISTS. 


377 


the  other  hand,  so  solemn  a  testimony  of  God  was  sufficiently 
powerful  to  condemn  them,  if  they  were  unbelievers. 


Mark  I.  45.  So  that  Jesus  could  no  longer  enter  cpenly  into 
cities.  Hence  we  learn  the  reason  why  Christ  did  not  wish 
the  miracle  to  be  so  soon  made  known.  It  was  that  he 
might  have  more  abundant  opportunity  and  freedom  for  teach- 
ing. Not  that  his  enemies  rose  against  him,  and  attempted 
to  shut  his  mouth,  but  because  the  common  people  were  so 
eager  to  demand  miracles,  that  no  room  was  left  for  doctrine. 
He  wished  that  they  would  all  be  more  attentive  to  the  word 
than  to  signs.  Luke  accordingly  says,  that  he  sought  retire- 
ment in  the  deserts.  He  avoided  a  crowd  of  men,  because  he 
saw,  that  he  would  not  satisfy  the  wishes  of  the  people,  with- 
out overwhelming  his  doctrine  by  a  superfluity  of  miracles.^ 


Matthew. 

Vni.  5.  And  when  Jesus  had 
entered  into  Capernaum,  a  cen- 
turion came  to  him,  beseeching 
him,  6.  And  saying,  Lord,  my  ser- 
vant is  lying  at  home  afiflicted  with 
palsy,  and  is  grievously  tormented. 
7.  And  Jesus  saith  to  him,  When 
I  shall  come,  I  will  heal  him.  8. 
And  the  centurion  answering  said, 
Lord,  I  do  not  deserve  that  thou 
shouldest  come  under  my  roof :  but 
only  say  the  word,  and  my  servant 
will  be  healed.  9.  For  I  am  a 
man  subject  to  the  power  of  another, 
and  I  have  soldiers  under  me  :  and 
i  say  to  this  man.  Go,  and  he 
goeth  :  and  to  another.  Come,  and 
he  Cometh  :  and  to  my  servant.  Do 
this,  and  he  doeth  it.  10.  And 
when  Jesus  had  heard  these  things, 
he  wondered,  and  said  to  those 
who  followed.  Verily  I  say  to  you, 
not  even  in  Israel  have  I  found  so 
great  faith.  11.  And  I  say  to  you, 
That  many  will  come  from  the  east 
and  west,  and  will  sit  down  with 
Abraham,  Isaac,  and  Jacob,  in  the 


Luke. 

YII.  1.  Now,  when  he  had  finish- 
ed all  his  words  in  the  hearing  of 
the  people,  he  entered  into  Caper- 
naum. 2.  And  a  servant  of  a  certain 
centurion,  who  was  very  dear  to  him, 
was  ill  and  near  death.  3.  And 
when  he  had  heard  about  Jesus,  he 
sent  to  him  elders  of  the  Jews,  to 
entreat  him,  that  he  would  come  and 
heal  his  servant.  4.  And  when  they 
had  come  to  him,  they  entreated  him 
earnestly,  saying.  He  deserves  that 
thou  shouldest  do  this  for  him :  6. 
For  he  loveth  our  nation,  and  him- 
self hath  built  us  a  synagogue.  6. 
And  Jesus  went  with  them.  And 
when  he  was  already  not  far  fi-om 
the  house,  the  centurion  sent  friends 
to  him,  and  said  to  him.  Lord,  do 
not  trouble  thyself:  for  I  do  not  de- 
serve that  thou  shouldest  enter  under 
my  roof.  7.  And  for  this  reason  I 
did  not  reckon  myself  worthy  to  come 
to  thee  :  but  say  in  a  word,  and  my 
servant  will  be  healed.  8.  For  I  am 
a  man  placed  under  authority,  having 
soldiers  under  me :  and  I  say  to  this 


^  "  Que  quant  et  quant  il  ne  fist  tant  de  miracles,  que  cela  les  em- 
pescheroit  de  bien  penser  h,  la  doctrine ;" — "  without  doing  so  many  miracles 
as  to  prevent  them  from  thinking  properly  about  his  doctrine." 


378  COMMENTARY  ON  A 


Matthew.  Luke. 

kingdom  of  heaven :  12.  But  the  man,  Go,  and  he  goeth ;  and  to  an- 

children  of  the  kingdom  shall  be  other.  Come,  and  he  cometh  :  and  to 

cast    into    the    darkness    that    is  my  servant.  Do  this,  and  he  doeth  it. 

without :    weeping   and    gnashing  9.  And  having  heard  these  things, 

of  teeth     will     be     there.        13.  Jesuswondered  at  him,  and  he  turned 

And    Jesus    said    to    the    centu-  and  said  to  the  crowd  that  followed 

rion.   Go,  and   as   thou  believest,  him,  I  say  to  you,  not  even  in  Israel 

so  may  it  be  done  to  thee  :  and  have  I  found  so  great  faith.  10.  And 

his    serv-^ant  was    healed    in    that  when  those  who  had  been  sent  return- 

hour.i  .  edtothehouse,theyfound  the  servant, 

who  had  been  sick,  in  good  health. 


Matthew  YIII.  5.  And  when  Jesus  had  entered.  Those  who 
think  that  Matthew  and  Luke  give  different  narratives,  are 
led  into  a  mistake  by  a  mere  trifle.  The  only  difference  in 
the  words  is,  that  Matthew  says  that  the  centurion  came  to 
him,  while  Luke  says  that  he  sent  some  of  the  Jews  to 
plead  in  his  name.  But  there  is  no  impropriety  in  Matthew 
saying,  that  the  centurion  did  what  was  done  in  his  name 
and  at  his  request.  There  is  such  a  perfect  agreement  be- 
tween the  two  Evangelists  in  all  the  circumstances,  that  it  is 
absurd  to  make  two  miracles  instead  of  one. 

The  band  of  soldiers,  which  the  centurion  had  under  his 
command,  was  stationed,  I  have  no  doubt,  in  the  town  of 
Capernaum,  in  the  same  manner  as  garrisons  were  usually 
appointed  for  the  protection  of  the  towns.  Though  he 
perceived  the  morals  of  the  people  to  be  very  vicious  and 
depraved,  (for  we  know  that  Capernaum,  being  on  the  sea- 
coast,  must  have  been  more  dissolute^  than  other  towns,) 
yet  this  did  not  prevent  him  from  condemning  the  supersti- 
tions of  his  country,  and  acquiring  a  taste  for  true  and  sin- 
cere piety.  He  had  not  built  a  synagogue  for  the  Jews 
without  exposing  himself  to  some  hatred  and  to  some  risk  : 
and  the  only  reason  why  he  loved  that  nation  was,  that  he 
had  embraced  the  worship  of  one  God.  Before  Christ 
healed  his  servant,  he  had  been  healed  by  the  Lord.     This 

'  "  Et  en  ce  mesme  instant  son  gar9on  fut  gaui  ;" — "  and  at  that  very 
instant  his  servant  was  healed." 

2  "  Plus  pleines  de  dissolutions  et  de  desbauches ;" — "more  full  of  dis- 
soluteness and  debaucher}'." 


HARMONY  OF  THE  EVANGELISTS.  379 

was  itself  a  miracle.  One  who  belonged  to  the  military- 
profession,  and  who  had  crossed  the  sea  with  a  band  of  sol- 
diers, for  the  purpose  of  accustoming  the  Jews  to  endure 
the  yoke  of  Roman  tyranny,  submits  willingly,  and  yields 
obedience  to  the  God  of  Israel. 

Luke  says  that  this  servant  was  very  dear  to  him ;  and 
thus  anticipates  a  doubt  which  might  have  arisen  in  the 
mind  of  the  reader:  for  we  know  that  slaves^  were  not 
held  in  such  estimation,  as  to  make  their  masters  so  solici- 
tous about  their  life,  unless  by  extraordinary  industry,  or 
fidelity,  or  some  other  virtue,  they  had  secured  their  favour. 
By  this  statement  Luke  means,  that  this  was  not  a  low  or 
ordinary  slave,  but  a  faithful  servant,  distinguished  by  many 
excellencies,  and  very  highly  esteemed  by  his  master ;  and 
that  this  was  the  reason  why  he  was  so  anxious  about  his 
life,  and  recommended  him  so  earnestly.  From  both  Evan- 
gelists it  is  evident  that  it  was  a  sudden  palsy,  which,  from 
the  first  attack,  took  away  all  hope  of  life  :  for  slow  palsies 
are  not  attended  by  severe  pain.  Matthew  says,  that  he 
was  grievously  tormented,  and  Luke,  that  he  was  near  death. 
Both  descriptions — pain  or  agony,  and  extreme  danger — 
serve  to  enhance  the  glory  of  the  miracle :  and  for  this 
reason  I  am  the  more  unwilling  to  hazard  any  absolute 
assertion  as  to  the  nature  of  the  disease. 

Luke  VII.  5.  For  he  loveth  our  nation.  This  was,  no 
doubt,  a  commendation  given  him  by  the  Jews  on  account 
of  his  piety :  "^  for  his  love  of  a  nation  universally  hated  could 
proceed  only  from  zeal  for  the  Law,  and  from  reverence  for 
God.  By  building  a  synagogue,  he  showed  plainly  that  he 
favoured  the  doctrine  of  the  Law.  The  Jews  had  therefore 
good  grounds  for  saying  that,  as  a  devout  worshipper  of  God, 
he  had  claims  on  Christ  for  receiving  such  a  favour.     They 


^'"Quon  ne  tenoit  pas  si  gi-ande  conte  de  serfs;" — "that  tliey  did 
not  set  so  great  value  on  slaves." 

2  "  II  n'y  a  point  de  doute  que  les  Juifs  recommandent  cest  homme 
pour  Taffection  et  le  bon  zele  qu'il  avoit  k  la  crainte  de  Dieu." — "There 
IS  no  doubt  that  the  Jews  recommend  this  man  for  the  affection  and 
the  good  zeal  which  he  had  for  the  fear  of  God." 


380  COMMENTARY  ON  A 

discover,  at  the  same  time,  a  marvellous  stupidity  in  admit- 
ting, by  their  own  acknowledgment,  that  a  Gentile  pos- 
sesses that  grace  of  God  which  they  despise  and  reject.  If 
they  consider  Christ  to  be  the  minister  and  dispenser  of  the 
gifts  of  God,  why  do  they  not  receive  the  grace  offered  to 
them  before  bringing  foreigners  to  enjoy  it  ?  But  hypo- 
crites never  fail  to  manifest  such  carelessness  and  presump- 
tion, as  not  to  hesitate  to  look  upon  God  as  under  some 
sort  of  obligations  to  them,  and  to  dispose  of  his  grace  at 
their  pleasure,  as  if  it  were  in  their  own  power ;  and  then, 
when  they  are  satisfied  with  it,  or  rather  because  they  do 
not  deign  to  taste  it,  they  treat  it  as  useless,  and  leave  it 
to  others. 

Matthew  yill.  8.  Lord,  I  do  not  deserve  that  thou 
shouldest  come  under  my  roof,  Matthew's  narrative  is  more 
concise,  and  represents  the  man  as  saying  this  ;  while  Luke 
explains  more  fully,  that  this  was  a  message  sent  by  his 
friends  :  but  the  meaning  of  both  is  the  same.  There  are 
two  leading  points  in  this  discourse.  The  centurion,  sparing 
Christ  by  way  of  honouring  him,  requests  that  Christ  will 
not  trouble  himself,  because  he  reckons  himself  unworthy  to 
receive  a  visit  from  him.  The  next  point  is,  that  he  ascribes 
to  Christ  such  power  as  to  believe,  that  by  the  mere  expres- 
sion of  his  will,  and  by  a  word,  his  servant  may  recover  and 
live.  There  was  astonishing  humility  in  exalting  so  highly 
above  himself  a  man  who  belonged  to  a  conquered  and 
enslaved  nation.  It  is  possible,  too,  that  he  had  become 
accustomed  to  the  haughty  pretensions  of  the  Jews,  and,  being 
a  modest  man,  did  not  take  it  ill  to  be  reckoned  a  heathen, 
and  therefore  feared  that  he  would  dishonour  a  Prophet  of 
God,  if  he  pressed  him  to  enter  the  house  of  a  polluted 
Gentile.  However  that  may  be,  it  is  certain  that  he  speaks 
sincerely,  and  entertains  such  reverence  for  Christ,  that  he 
does  not  venture  to  invite  him  to  his  house,  nay,  as  is  after- 
wards stated  by  Luke,  he  reckoned  himself  unworthy  to 
converse  with  him.^ 

^  "  II  ne  s'est  pas  estime  digne  d'aller  parler  ^  Christ ;" — "  he  did  not 
think  himself  worthy  to  go  and  talk  to  Christ." 


! 


HAEMONY  OF  THE  EVANGELISTS.  381 

But  it  may  be  asked,  what  moved  him  to  speak  of  Christ 
in  such  lofty  terms  ?  The  difficulty  is  even  increased  by  what 
immediately  follows,  only  say  the  word^  and  my  servant  will  he 
healed,  or,  as  Luke  has  it,  say  in  a  word:  for  if  he  had  not 
acknowledged  Christ  to  be  the  Son  of  God,  to  transfer  the 
glory  of  God  to  a  man  would  have  been  superstition.  It  is 
difficult  to  believe,  on  the  other  hand,  that  he  was  properly 
informed  about  Christ's  divinity,  of  which  almost  aU  were  at 
that  time  ignorant.  Yet  Christ  finds  no  fault  with  his  words,^ 
but  declares  that  they  proceeded  from  faith :  and  this  reason 
has  forced  many  expositors  to  conclude,  that  the  centurion 
bestows  on  Christ  the  title  of  the  true  and  only  God.  I 
rather  think  that  the  good  man,  having  been  informed  about 
the  uncommon  and  truly  divine  works  of  Christ,  simply 
acknowledged  in  him  the  power  of  God.  Something,  too, 
he  had  undoubtedly  heard  about  the  promised  Redeemer. 
Though  he  does  not  distinctly  understand  that  Christ  is  God 
manifested  in  the  flesh,  (1  Tim.  iii.  16,)  yet  he  is  convinced 
that  the  power  of  God  is  manifested  in  him,  and  that  he  has 
received  a  commission  to  display  the  presence  of  God  by 
miracles.  He  is  not  therefore  chargeable  with  superstition, 
as  if  he  had  ascribed  to  a  man  what  is  the  prerogative  of 
God :  but,  looking  at  the  commission  which  God  had  given 
to  Christ,  he  believes  that  by  a  word  alone  he  can  heal  his 
servant. 

Is  it  objected,  that  nothing  belongs  more  peculiarly  to  God 
than  to  accomplish  by  a  word  whatever  he  pleases,  and  that 
this  supreme  authority  cannot  without  sacrilege  be  yielded 
to  a  mortal  man  ?  The  reply  is  again  easy.  Though  the  cen- 
turion did  not  enter  into  those  nice  distinctions,  he  ascribed 
this  power  to  the  word,  not  of  a  mortal  man,  but  of  God, 
whose  minister  he  fully  believed  Christ  to  be  :  on  that  point 
he  entertained  no  doubt.  The  grace  of  healing  having  been 
committed  to    Christ,^   he    acknowledges    that    this    is   a 

1  "  Toutefois  Christ  ne  prend  pas  ces  paroles  comme  dites  de  I'aventure 
et  sans  intelligence." — "  Yet  Christ  does  not  take  these  words  as  spoken 
at  random  and  without  understanding." 

2  "  Pource  que  Christ  avoit  receu  la  vertu  de  donner  gairison  ;" — "  be- 
cause Christ  had  received  the  power  of  giving  heaUng." 


382  COMMENTARY  ON  A 

heavenly  power,  and  does  not  look  upon  it  as  inseparable 
from  the  bodily  presence,  but  is  satisfied  with  the  word,  from 
which  he  believes  such  a  power  to  proceed. 

Matthew  VIII.  9.  For  I  am  a  man  subject  to  the  power  of 
another.  This  comparison  does  not  imply  equality  between 
the  two  cases,  but  is  taken  from  the  less  to  the  greater.  He 
forms  a  higher  conception  of  the  divine  power,  which  is 
manifested  in  Christ,  than  of  the  authority  which  was  pos- 
sessed by  himself  over  servants  and  soldiers. 

10.  Jesiis  wondered.  Wonder  cannot  apply  to  God,  for  it 
arises  out  of  what  is  new  and  unexpected :  but  it  might  exist 
in  Christ,  for  he  had  clothed  himself  with  our  flesh,  and  with 
human  affections.  Not  even  in  Israel  have  1  found  so  great 
faith.  This  is  not  spoken  absolutely,  but  in  a  particular 
point  of  view.  For,  if  we  consider  all  the  properties  of  faith, 
we  must  conclude  that  the  faith  of  Mary  was  greater,  in 
believing  that  she  would  be  with  child  by  the  Holy  Ghost, 
and  would  bring  forth  the  only-begotten  Son  of  God,  and  in 
acknowledging  the  son  whom  she  had  borne  to  be  her  God, 
and  the  Creator  of  the  whole  world,  and  her  only  Ee- 
deemer. 

But  there  were  chiefly  two  reasons  w^hy  Christ  preferred 
the  faith  of  a  Gentile  to  the  faith  of  all  the  Jews.  One  was, 
that  a  slight  and  inconsiderable  acquaintance  with  doctrine 
yielded  so  sudden  and  abundant  fruit.  It  was  no  small 
matter  to  declare,  in  such  lofty  terms,  the  power  of  God,  of 
which  a  few  rays  only  were  yet  visible  in  Christ.  Another 
reason  was,  that  while  the  Jews  were  excessively  eager  to 
obtain  outward  signs,  this  Gentile  asks  no  visible  sign,  but 
openly  declares  that  he  wants  nothing  more  than  the  bare 
word.  Christ  was  going  to  him :  not  that  it  was  necessary, 
but  to  try  his  faith ;  and  he  applauds  his  faith  chiefly  on  the 
ground  of  his  resting  satisfied  with  the  bare  word.  What 
would  another  have  done,  and  he  too  one  of  the  Apostles  ? 
Come,  Lord,  see  and  touch.  This  man  asks  no  bodily 
approach  or  touch,  but  believes  the  word  to  possess  such 
eflicacy  as  fully  to  expect  from  it  that  his  servant  will  be  cured. 


HARMONY  OF  THE  EVANGELISTS.  383 

Now,  he  ascribes  this  honour  to  the  word,  not  of  a  man, 
but  of  God  :  for  he  is  convinced  that  Christ  is  not  an  ordi- 
nary man,  but  a  prophet  sent  by  God.  And  hence  may  be 
drawn  a  general  rule.  Though  it  was  the  will  of  God  that 
our  salvation  should  be  accomplished  in  the  flesh  of  Christ, 
and  though  he  seals  it  daily  by  the  sacraments,  yet  the  cer- 
tainty of  it  must  be  obtained  from  the  word.  Unless  we 
yield  such  authority  to  the  word,  as  to  believe  that,  as  soon 
as  God  has  spoken  by  his  ministers,  our  sins  are  undoubtedly 
forgiven,  and  we  are  restored  to  life,  all  confidence  of  salva^ 
tion  is  overthrown. 

11.  Many  ivill  come  from  the  east  and  west.  In  the  person 
of  the  servant,  Christ  gave  to  the  Gentiles  a  taste  and  a  kind 
of  first-fruits  of  his  grace.  He  now  shows,  that  the  master 
is  an  example  of  the  future  calling  of  the  Gentiles,  and  of 
the  spread  of  faith  throughout  the  whole  world  :  for  he  says 
that  thei/  will  come,  not  only  from  the  neighbouring  coun- 
tries, but  from  the  farthest  bounds  of  the  world.  Though 
this  had  been  clearly  foretold  by  many  passages  of  the  pro- 
phets, it  appeared  at  first  strange  and  incredible  to  the  Jews, 
who  imagined  that  God  was  confined  to  the  family  of  Abra- 
ham. It  was  not  without  astonishment  that  they  heard, 
that  those  who  were  at  that  time  strangers,  would  be  citizens 
and  heirs  of  the  kingdom  of  God :  and  not  only  so,  but  that 
the  covenant  of  salvation  would  be  immediately  proclaimed, 
that  the  whole  world  might  be  united  in  one  body  of  the 
Church.  He  declares,  that  the  Gentiles,  who  shall  come  to 
the  faith,  will  be  partakers  of  the  same  salvation  with  Abra- 
ham, Isaac,  and  Jacob,  Hence  we  draw  the  certain  con- 
clusion, that  the  same  promise,  which  has  been  held  out  to 
us  in  Christ,  was  formerly  given  to  the  fathers  ;  for  we 
would  not  have  had  an  inheritance  in  common  with  them,  if 
the  faith,  by  which  it  is  obtained,  had  not  been  the  same. 
The  word  dvaxXidrj^ovra,/,  shall  recline,  contains  an  allusion  to 
a  banquet ;  but  as  we  know,  that  the  heavenly  life  does  not 
require  meat  and  drink,  this  phrase  has  the  same  meaning  as 
if  he  had  said,  they  shall  enjoy  the  same  life. 


384  COMMENTARY  ON  A 

12.  But  the  children  of  the  kingdom.  Why  does  he  call 
those  persons  children  of  the  kingdom,  who  were  nothing  less 
than  children  of  Abraham  ?  for  those  who  are  aliens  from  the 
faith  have  no  right  to  be  considered  a  part  of  God's  flock. 
I  answer  :  Though  they  did  not  actually  belong  to  the  Church 
of  Godj  yet,  as  they  occupied  a  place  in  the  Church,  he 
allows  them  this  designation.  Besides,  it  ought  to  be  ob- 
served that,  so  long  as  the  covenant  of  God  remained  in  the 
family  of  Abraham,  there  was  such  force  in  it,  that  the 
inheritance  of  the  heavenly  kingdom  belonged  peculiarly  to 
them.  With  respect  to  God  himself,  at  least,  they  were  holy 
branches  from  a  holy  root,  (Rom.  xi.  16  :)  and  the  rejection 
of  them,  which  afterwards  followed,  shows  plainly  enough, 
that  they  belonged,  at  that  time,  to  the  family  of  God, 
Secondly,  it  ought  to  be  observed,  that  Christ  does  not  now 
speak  of  individuals,  but  of  the  whole  nation.  This  was  still 
harder  to  endiu-e  than  the  calling  of  the  Gentiles.  That  the 
Gentiles  should  be  admitted,  by  a  free  adoption,  into  the 
same  body  with  the  posterity  of  Abraham,  could  scarcely  be 
endured  :  but  that  the  Jews  themselves  should  be  driven  out, 
to  make  way  for  their  being  succeeded  by  the  Gentiles, 
appeared  to  them  altogether  monstrous.  Yet  Christ  declares 
that  both  will  happen :  that  God  will  admit  strangers  into 
the  bosom  of  Abraham,  and  that  he  will  exclude  the  children. 
There  is  an  implied  contrast  in  the  phrase,  the  darkness  that 
is  without.  It  means  that  out  of  the  kingdom  of  God,  which 
is  the  kingdom  of  light,  nothing  but  darkness  reigns.  By 
darkness  Scripture  points  out  that  dreadful  anguish,  which 
can  neither  be  expressed  nor  conceived  in  this  life.* 

13.  Go  away,  and  as  thou  believe st,  so  may  it  be  to  thee. 
Hence  it  is  evident  how  graciously  Christ  pours  out  his 
grace,  when  he  finds  the  vessel  of  faith  open.  Though  he 
addresses  these  words  to  the  centurion,  there  can  be  no  doubt 
that,  in  his  person,  he  invites  us  all  to  strong  hope.      Hence 

>  "Laquelle  la  bouclie  de  I'homme  ne  saurolt  exprimer,  ni  ses  sens 
comprendre  en  ce  monde ;'' — "  which  the  mouth  of  man  cannot  express, 
nor  his  senses  comprehend,  in  this  world." 


HARMONY  OF  THE  EVANGELISTS.  385 

we  are  also  taught  the  reason  why  God  is,  for  the  most  part, 
so  limited  in  his  communications  to  us  :  it  is  because  our  un- 
belief does  not  permit  him  to  be  liberal.  If  we  open  up 
the  entrance  to  him  by  faith,  he  will  listen  to  our  wishes  and 
prayers. 

Luke. 

Vn.  11.  And  it  happened,  when  he  departed,  that  he  went  into  a 
city,  which  was  called  Nain,  and  many  of  his  disciples,  and  a  great  multi- 
tude, went  along  with  him.  12.  And  as  he  was  approaching  to  the  gate 
of  the  city,  there  was  carried  out  a  dead  man,  the  only  son  of  his  mother, 
and  she  was  a  widow :  and  a  great  multitude  from  the  city  was  with  her. 
13.  And  when  the  Lord  saw  her,  he  was  moved  with  compassion  towards 
her,  and  said  to  her,  Weep  not.  14.  And  approaching  he  touched  the 
coffin,  (and  they  who  were  carrying  it  stood  still,)  and  said,  Young  man, 
I  say  to  thee.  Arise.  15.  And  he  who  was  dead  sat  up,  and  began  to 
speak,  and  he  gave  him  to  his  mother.  16.  And  fear  seized  all,  and  they 
glorified  God,  saying,  A  great  Prophet  hath  risen  up  among  us,  and  God 
hath  visited  his  people.  17.  And  this  report  concerning  him  was  spread 
throughout  all  Judea,  and  all  the  neighbouring  country. 

Luke  VII.  11.  And  it  happened,  that  he  went  into  a  city. 
In  all  the  miracles  of  Christ,  we  must  attend  to  the  rule 
which  Matthew  lays  down.  We  ought  to  know,  therefore, 
that  this  young  man,  whom  Christ  raised  from  the  dead,  is 
an  emblem  of  the  spiritual  life  which  he  restores  to  us.  The 
name  of  the  city  contributes  to  the  certainty  of  the  history. 
The  same  purpose  is  served  by  what  Luke  says,  that  a  great 
multitude  from  every  direction  followed  him  ;  for  Christ  had 
many  attendants  along  with  him,  and  many  persons  accom- 
panied the  woman,  as  a  mark  of  respect,  to  the  interment  of 
her  son.  The  resurrection  of  the  young  man  was  beheld  by 
so  many  witnesses,  that  no  doubt  could  be  entertained  as  to 
its  truth.  There  was  the  additional  circumstance  of  its  being 
a  crowded  place :  for  we  know  that  public  assemblies  were 
held  at  the  gates.  That  the  dead  man  was  carried  out  of 
the  city  was  in  accordance  with  a  very  ancient  custom  among 
all  nations.  Jerome  says  that,  in  his  time,  the  city  of  Nain 
was  still  in  existence,  two  miles  below  Mount  Tabor,  in  a 
southerly  direction. 

12.   The  only  son  of  his  mother.    The  reason  which  induced 
Christ  to  restore  the  young  man  to  life  was,  that  he  saw  the 
VOL.  I.  2  b 


386  COMMENTARY  ON  A 

widow  bereft  of  her  only  son,  and  had  compassion  on  her  :  for 
he  did  not  withhold  his  favour  till  some  one  requested  it,  as 
he  did  on  other  occasions  ;  but  anticipated  the  prayers  of  all, 
and  restored  the  son  to  Ms  mother,  by  whom  nothing  of  this 
sort  was  expected.  We  have  here  a  striking  emblem  of  his 
freely  bestowed  compassion  in  raising  us  from  death  to  life. 
By  touching  the  coffin  he  intended  perhaps  to  show,  that  he 
would  by  no  means  shrink  from  death  and  the  grave,  in  order 
to  obtain  life  for  us.  He  not  only  deigns  to  touch  us  with 
his  hand,  in  order  to  quicken  us  when  we  are  dead,  but,  in 
order  that  he  might  raise  us  to  heaven,  himself  descends  into 
the  grave. 

14.  Young  man,  I  say  to  thee.  By  this  word  Christ  proved 
the  truth  of  the  saying  of  Paul,  that  God  calleth  those  things 
luhich  are  not  as  if  they  were,  (Rom.  iv.  17.)  He  addresses 
the  dead  man,  and  makes  himself  be  heard,  so  "that  death  is 
suddenly  changed  into  life.  We  have  here,  in  the  first  place, 
a  striking  emblem  of  the  future  resurrection,  as  Ezekiel  is 
commanded  to  say,  O  ye  dry  hones,  hear  the  word  of  the  Lord, 
(xxxvii.  4.)  Secondly,  we  are  taught  in  what  manner  Christ 
quickens  us  spiritually  by  faith.  It  is  when  he  infuses  into 
his  word  a  secret  power,  so  that  it  enters  into  dead  souls,  as 
he  himself  declares.  The  hour  cometh,  when  the  dead  shall  hear 
the  voice  of  the  Son  of  God,  and  they  who  hear  shall  live, 
(John  V.  25.) 

16.  And  fear  seized  all.  A  sense  of  the  divine  presence 
must  have  brought /e«r  along  with  it :  but  there  is  a  differ- 
ence between  the  kinds  of  fear.  Unbelievers  either  tremble 
and  are  dismayed ;  or,  struck  with  alarm,  murmur  against 
God :  while  devout  and  godly  persons,  moved  by  reverence, 
willingly  humble  themselves.  Fear,  therefore,  is  here  taken 
in  a  good  sense,  because  they  gave  the  honour  which  was  due 
to  the  power  of  God  which  they  had  beheld,  and  rendered  to 
God  not  only  homage,  but  thanksgiving. 

God  hath  visited  his  people,  1  understand  this  to  refer  not 
to  every  kind  of  visitation,  but  to  that  which  would  restore 
them  to  their  original  condition.     Not  only  were  the  affairs 


HxVEMONY  OF  THE  EVANGELISTS.  387 

of  Judea  in  a  depressed  state,  but  they  had  sunk  under  a 
wretched  and  frightful  slavery,  as  if  God  were  not  looking  at 
them.  The  only  remaining  hope  was,  that  God  had  promised 
to  be  their  Redeemer,  after  they  had  endured  very  heavy 
calamities.  I  have  no  doubt,  therefore,  that  they  were  ex- 
cited by  the  miracle  to  expect  an  approaching  restoration  to 
prosperity :  only  they  fall  into  a  mistake  as  to  the  nature  of 
the  visitation.  Though  they  acknowledge  and  celebrate  the 
unwonted  grace  of  God  in  this  respect,  that  a  great  Prophet 
hath  risen  up  among  us,  yet  this  eulogium  comes  very  far 
short  of  the  dignity  and  glory  of  the  promised  Messiah. 
Hence  it  appears  that  the  faith  of  that  people  was,  at  this 
time,  exceedingly  confused,  and  involved  in  many  unfounded 
imaginations. 

Matthew.  Luke. 

Vni.  19.  And  a  scribe         IX.    57.  And  it  happened,  while  they  were 

approaching  said  to  him,  walking  in  the  way,  one  said  to  him,  I  will  follow 

Master,  I  will  follow  thee  thee  whithersoever  thou  shalt  go.     58.  Jesus 

whithersoever  thou  shalt  said  to  him.  Foxes  have  holes,  and  birds  of 

go.    20.  And  Jesus  saith  the  air  have  nests  :  but  the  Son  of  man  hath 

to  him.  Foxes  have  holes,  not  where  to  lay  his  head.     59.  And  he  said 

and  birds  of  the  air  have  to  another.  Follow  me.     And  he  said,  Lord, 

nests  :     but   the  Son  of  permit  me  to  go  first  and  bury  my  father.    60. 

man  hath  not  where  to  And  Jesus  said  to  him.  Allow  the  dead  to 

lay  his  head.     21.  And  bury  their  dead :   but  go  thou   and  proclaim 

another  of  his  disciples  the  kingdom  of  God.     61.  And  another  said 

said  to  him,  Lord,  per-  to  him,  I  will  follow  thee,  Lord,  but  permit 

mit  me  first  to  go  and  me  first  to  bid  farewell  to  those  who  are  in  my 

bury  my  father.   22.  And  house.     Q'2.  Jesus  said  to  him.  No  man  who, 

Jesus  said  to  him,  Follow  having  put  his  hand  to  the  plough,  shall  look 

me,  and  allow  the  dead  back,  is  fit  for  the  kingdom  of  God. 
to  bury  their  dead. 

Matthew  YIII.  19.  And  a  scribe  approaching.  Two  men 
are  here  presented  to  us  by  Matthew,  and  three  by  Luke, 
all  of  whom  were  prepared  to  become  disciples  of  Christ, 
but  who,  having  been  prevented  by  a  diversity  of  vices 
from  following  the  right  course,  receive  a  corresponding 
variety  of  replies.  It  might  at  first  sight  appear  strange, 
that  Christ  sends  back,  and  does  not  admit  into  his  family, 
one  who  offers  to  follow  him  immediately  and  without  delay: 
while  he  detains  another  along  with  him  who,  by  asking. 


388  COMMENTARY  ON  A 

leave  for  a  time,  showed  himself  to  be  slower  and  less  will- 
ino^.  But  there  are  the  best  reasons  for  both.  Whence 
arose  the  great  readiness  of  the  scribe  to  prepare  himself 
immediately  to  accompany  Christ,  but  from  his  not  having 
at  all  considered  the  hard  and  wretched  condition  of  his 
followers?  We  must  bear  in  mind  that  he  was  a  scribe, 
who  had  been  accustomed  to  a  quiet  and  easy  life,  had  en- 
joyed honour,  and  was  ill-fitted  to  endure  reproaches,  po- 
verty, persecutions,  and  the  cross.  He  wishes  indeed  to 
follow  Christ,  but  dreams  of  an  easy  and  agreeable  life, 
and  of  dwellings  filled  with  every  convenience  ;  whereas  the 
disciples  of  Christ  must  walk  among  thorns,  and  march  to 
the  cross  amidst  uninterrupted  afilictions.  The  more  eager 
he  is,  the  less  he  is  prepared.  He  seems  as  if  he  wished 
to  fight  in  the  shade  and  at  ease,  neither  annoyed  by  sweat 
nor  by  dust,  and  beyond  the  reach  of  the  weapons  of  war. 
There  is  no  reason  to  wonder  that  Christ  rejects  such  per- 
sons :  for,  as  they  rush  on  without  consideration,  they  are 
distressed  by  the  first  uneasiness  of  any  kind  that  occurs, 
lose  com'age  at  the  first  attack,  give  way,  and  basely  desert 
their  post.  Besides,  this  scribe  might  have  sought  a  place 
in  the  family  of  Christ,  in  order  to  live  at  his  table  without 
expense,  and  to  feed  luxuriously  without  toil.  Let  us  there- 
fore look  upon  ourselves  as  warned,  in  his  person,  not  to 
boast  lightly  and  at  ease,  that  we  will  be  the  disciples  of 
Christ,  while  we  are  taking  no  thought  of  the  cross,  or  of 
afflictions ;  but,  on  the  contrary,  to  consider  early  what 
sort  of  condition  awaits  us.  The  first  lesson  which  he  gives 
us,  on  entering  his  school,  is  to  deny  our  selves ,  and  take  up  his 
cross,  (Matth.  xvi.  24.) 

20.  Foxes  have  holes.  The  Son  of  God  describes  by  these 
words  what  was  his  condition  while  he  lived  on  the  earth, 
but,  at  the  same  time,  informs  his  disciples  what  sort  of  life 
they  must  be  prepared  to  expect.  And  yet  it  is  strange 
that  Christ  should  say,  that  he  had  not  a  foot  of  earth  on 
Avhich  he  could  lay  his  head,  while  there  were  many  godly 
and  benevolent  persons,  who  would  willingly  receive  him 
into  their  houses.     But  this  was  spoken,  it  ought  to  be  ob- 


HARMONY  OF  THE  EVANGELISTS.  389 

served,  as  a  warning  to  the  scribe,  not  to  expect  an  abund 
ant  and  rich  hire,  as  if  he  had  a  wealthy  master,  while  the 
master  himself  receives  a  precarious  subsistence  in  borrowed 
houses. 

21.  Lord^  "permit  me  to  go  first  and  hury  my  father.  We 
have  said,  that  the  scribe  was  rejected  by  Christ  as  a  fol- 
lower, because  he  made  his  offer  without  consideration,  and 
imagined  that  he  would  enjoy  an  easy  life.  The  person 
whom  Christ  retains  had  an  opposite  fault.  He  was  pre- 
vented from  immediately  obeying  the  call  of  Christ  by  the 
weakness  of  thinking  it  a  hardship  to  leave  his  father.  It 
is  probable  that  his  father  was  in  extreme  old  age :  for  the 
mode  of  expression.  Permit  me  to  bury,  implies  that  he  had 
but  a  short  time  to  live.  Luke  says  that  Christ  ordered 
him  to  follow ;  while  Matthew  says  that  he  was  one  of  his 
disciples.  But  he  does  not  refuse  the  calling :  he  only  asks 
leave  for  a  time  to  discharge  a  duty  which  he  owes  to  his 
father.^  The  excuse  bears  that  he  looked  upon  himself  as 
at  liberty  till  his  father's  death.  From  Christ's  reply  we 
learn,  that  children  should  discharge  their  duty  to  their 
parents  in  such  a  manner  that,  Avhenever  God  calls  them 
to  another  employment,  they  should  lay  this  aside,  and 
assign  the  first  place  to  the  command  of  God.  Whatever 
duties  we  owe  to  men  must  give  way,  when  God  enjoins 
upon  us  what  is  immediately  due  to  himself.  All  ought  to 
consider  what  God  requires  from  them  as  individuals,  and 
what  is  demanded  by  their  particular  calling,  that  earthly 
parents  may  not  prevent  the  claims  of  the  highest  and  only 
Father  of  all  from  remaining  entire. 

22.  Allow  the  dead  to  bury  their  dead.  By  these  words 
Christ  does  not  condemn  burial:  for  it  would  have  been 
shameful  and  cruel  to  throw  away  the  bodies  of  the  dead 
unburied,  and  we  know  that  the  custom  of  burying  origi- 
nated in  a  divine  command,  and  was  practised  by  the  saints, 

^  "  Jusque  k  ce  qu'il  se  soit  acquitte  en  vers  son  pere  du  devoir  que 
nature  commande  ; " — "until  he  lias  discharged  that  duty  to  his  father 
which  nature  requires." 


390  COMMENTARY  ON  A 

in  order  to  strengthen  the  hope  of  the  last  resurrection. 
He  intended  only  to  show,  that  whatever  withdraws  us  from 
the  right  course,  or  retards  us  in  it,  deserves  no  other  name 
than  deaths  Those  only  live,  he  tells  us,  who  devote  all  their 
thoughts,  and  every  part  of  their  life,  to  obedience  to  God ; 
while  those  who  do  not  rise  above  the  world, — who  devote 
themselves  to  pleasing  men,  and  forget  God, — are  like  dead 
men^  who  are  idly  and  uselessly  employed  in  taking  care  of 
the  dead. 

Luke  IX.  60.  But  go  thou  and  proclaim  the  kingdom  of 
God.  Matthew  has  only  the  words,  Follow  me :  but  Luke 
states  more  fuUy  the  reason  why  he  was  caUed,  which  was, 
that  he  might  be  a  minister  and  preacher  of  the  Gospel. 
Had  he  remained  in  a  private  station,  there  would  have  been 
no  absolute  necessity  for  leaving  his  father,  provided  he  did 
not  forsake  the  Gospel  on  his  father's  account.^  But  the 
preaching  of  the  Gospel  does  not  allow  him  to  remain  at 
home,  and  therefore  Christ  properly  takes  him  away  from  his 
father.  While  the  amazing  goodness  of  Christ  appears  in 
bestowing  so  honourable  an  office  on  a  man  who  was  still  so 
weak,  it  deserves  our  notice,  that  the  fault  which  still  cleaved 
to  him  is  corrected,  and  is  not  overlooked  and  encouraged. 

Luke  IX.  61.  And  another  said,  Matthew  does  not  men- 
tion this  third  person.  It  appears  that  he  was  too  strongly 
attached  to  the  world,  to  be  ready  and  prepared  to  foUow 
Christ.  True,  he  offers  to  join  the  family  of  Christ,  but 
with  this  reservation,  after  he  has  hid  farewell  to  those  who  are 
in  his  house ;  that  is,  after  he  has  arranged  his  business  at 
home,  as  men  are  wont  to  do  when  preparing  for  a  journey. 
This  is  the  true  reason  why  Christ  reproves  him  so  severely : 
for,  while  he  was  professing  in  words  that  he  would  be  a  fol- 
lower of  Christ,  he  turned  his  back  upon  him,  till  he  had  de- 
spatched his  worldly  business. 

^  "  Pour  faire  son  devoir  envers  son  pere  ;" — "  to  do  his  duty  to  his 
father." 


HARMONY  or  THE  EVANGELISTS. 


391 


62.  He  who,  after  having  put  his  hand  to  the  plough,  shall 
look  hack,  is  unfit  for  the  kingdom  of  God,  We  must  carefully 
inquire  what  this  declaration  of  Christ  means.  They  are  said 
to  look  hack,  who  become  involved  in  the  cares  of  the  world, 
so  as  to  allow  themselves  to  be  withdrawn  from  the  rio-ht 
path ;  particularly,  when  they  plunge  themselves  into  those 
employments  which  disqualify  them  to  follow  Christ. 


Matthew. 

IX.   1.    And 

entering  into  a 
ship,  he  passed 
over,  and  came 
into  his  own 
city.  2.  And, 
lo,  they  brought 
to  him  a  para- 
lytic lying  on  a 
bed.  And  when 
Jesus  saw  their 
faith,  he  said  to 
\\iQ,  paralytic, 
Take  courage, 
my  son,  thy  sms 
are  forgiven 
thee.  3.  And, 
lo,  some  of  the 
scribes  said 
among  them- 
selves, This  man 
blasphemeth. 

4.  And  when 
Jesus  saw  their 
thoughts,  he 
said.  Why  do 
you  think  evil 
in  your  hearts  ? 

5.  For  whether 
is  it  easier  to 
say.  Thy  sins  are 
forgiven  thee  ; 
or  to  say.  Arise, 
and  walk  ?  6. 
But  that  you 
may  know  that 
the  Son  of  man 
hath  authority 
on      earth     to 


Mark. 

II.  1.  And  again  he  en- 
tered into  Capernaum  after 
some  days  ;  and  it  was  re- 
ported that  he  was  in  the 
house.  2.  And  immediately 
many  were  assembled,  so 
that  the  places  which  were 
around  the  door  did  not 
now  contain  them,  and  he 
preached  the  word  to  them. 

3.  And  they  come  to  him, 
bringing  a  paralytic,  who 
was  carried  by  four  persons. 

4.  And  when  they  could 
not  approach  him  on  ac- 
count of  the  crowd,  they 
uncovered  the  roof  of  the 
house  in  which  he  was,  and 
having  made  an  opening  in 
the  roof,  they  lower  the 
couch  on  which  the  para- 
lytic lay.  5.  And  when 
Jesus  saw  their  faith,  he 
said  to  the  paralytic,  Son, 
thy  sins  are  forgiven  thee. 

6.  And  some  of  the  scribes 
were  sitting  there,  and 
thinking^   in  their   hearts, 

7.  Why  does  this  man  thus 
speak  blasphemies  ?  Who 
can  forgive  sins  but  God 
alone?  8.  And  immediately, 
when  Jesus  knew  by  his 
Spirit  that  they  thought  thus 
within  themselves,  he  said 
to  them,  Why  do  you  think 
those  things  in  your  hearts? 
9.  "V^Tiether  is  it  easier  to 
say  to  the  paralji;ic,  Thy 


Luke. 

V.  17.  And  it  happened 
on  a  certain  day,  and  he 
was  teaching  :  and  Phari- 
sees and  doctors  of  the  law 
were  sitting,  who  had  come 
out  of  every  village  of  Ga- 
hlee  and  Judea,  and  from 
Jerusalem  ;  and  the  power 
of  the  Lord  was  present  to 
heal  them.  18.  And,  lo, 
men  carrying  on  a  bed  a 
man  who  was  a  paralytic, 
and  they  sought  to  bring 
him  in,  and  to  place  him  be- 
fore him.  19.  And  not 
finding  a  way  by  which 
they  could  bring  him  in  on 
account  of  the  crowd,  they 
went  up  to  the  roof,  and 
lowered  him  by  cords  with 
the  bed  into  the  midst  be- 
fore Jesus.  20.  And  when 
he  saw  their  faith,  he  said 
to  him,  Man,  thy  sins  are 
forgiven  thee.  21.  And 
the  scribes  and  Pharisees 
began  to  think,  saying, 
Who  is  this  that  speaketh 
blasphemies  ?  Who  can 
forgive  sins  but  God  alone? 

22.  And  when  Jesus  knew 
then-  thoughts,  he  answer- 
ing said  to  them,  TVhat  do 
you  think  in  your  hearts  ? 

23.  "^Vhether  is  it  easier 
to  say.  Thy  sins  are  for- 
given thee ;  or  to  say, 
Arise,  and  walk  ?  24.  But 
that  you  may  know  that 


^  "  Et  disputoyent  en  leurs  coeurs  \ 
hearts." 


•  and  were  disputing  in  their 


392 


COMMENTARY  ON  A 


Matthew. 

forgive  sins, 
(then  he  saith 
totheparal}i;ic,) 
Arise,  take  up 
thy  bed,  and  go 
away  to  thy 
house.  7.  And 
he  arose,  and 
went  away  to 
his  house.  8. 
And  the  multi- 
tudes who  saw 
it  wondered, 
and  glorified 
God,  who  had 
given  such  au- 
thority to  men. 


Mark. 

sins  are  forgiven  thee ;  or  to 
say,  Rise,  and  take  up  thy 
bed,  and  walk?  10.  But  that 
you  may  know  that  the  Son 
of  man  hath  authority  on 
earth  to  forgive  sins,  (he 
saith  to  the  paral}i:ic,)  11. 
I  say  to  thee,  Arise,  take  up 
thy  bed,  and  go  away  to  thy 
house.  12.  And  immedi- 
ately he  arose,  and  having 
taken  up  the  bed,  went  oiit 
in  the  presence  of  all,  so  that 
all  were  astonished,  and 
glorified  God,  sapng,  AVe 
never  saw  such  a  thina^. 


Luke. 

the  Son  of  man  hath  autho- 
rity on  earth,  (he  saith  to 
the  paral}i:ic,)  I  say  to 
thee,  Arise,  take  up  thy 
bed,  and  go  to  thy  house. 
25.  And  immediately 
rising  up  before  them,  he 
took  up  the  bed  on  which 
he  had  been  lying,  and 
went  away  to  his  own  house, 
glorifying  God.  26.  And 
amazement  seized  all,  and 
they  glorified  God,  and 
were  filled  with  fear,  say- 
ing, We  have  seen  in- 
credible things  to-day. 


Matthew  IX.  1.  And  came  into  his  own  city.  This  passage 
shows,  that  Capernaum  was  generally  believed  to  be  the 
birth-place  of  Christ,  because  his  visits  to  it  were  frequent : 
for  there  is  no  room  to  doubt,  that  it  is  the  same  history 
which  is  related  by  the  three  Evangelists,  though  some  cir- 
cumstances may  be  more  exactly  related  by  one  of  them  than 
by  another.  Luke  says  that  scribes  had  come  from  various 
parts  of  Judea,  who  were  spectators  when  Christ  healed  the 
paralytic ;  and  at  the  same  time  states  indirectly,  that  there 
were  others  who  also  received  healing  through  the  grace  of 
Christ.  For,  before  he  comes  to  the  paralytic,  he  speaks  in 
the  plural  number,  and  says,  that  the  power  of  God  was  dis- 
played for  healing  their  diseases  ;  the  power  of  the  Lord  loas 
present  to  heal  them.  The  glory  of  this  miracle  was  very  re- 
markable. A  man  destitute  of  the  use  of  all  his  limbs,  lying 
on  a  bed,  and  lowered  by  cords,  suddenly  rises  up  in  health, 
vigour,  and  agility.  Another  special  reason  why  the  Evan- 
gelists dwell  more  on  this  miracle  than  on  others  is,  that  the 
scribes  were  offended  at  Christ  for  claiming  power  and  autho- 
rity to  forgive  sins;  while  Christ  intended  to  confirm  and  seal 
that  authority  by  a  visible  sign. 

2.  And  v)hen  Jesus  saw  their  faith.  It  is  God  alone,  indeed, 
who  knows  faith  :  but  they  had  given  evidence  of  faith  by 
the  laboriousness  of  that  attempt :  for  they  would  never  have 
submitted  to  so  much  trouble,  nor  contended  with  such  for- 


HARMONY  OF  THE  EVANGELISTS.  393 

mldable  hmderances,  if  they  had  not  derived  courage  from 
entire  confidence  of  success.  The  fruit  of  their  faith  appeared 
in  their  not  being  wearied  out,  when  they  found  the  entrance 
closed  up  on  all  sides.  The  view  which  some  take  of  these 
words,  that  Christ,  as  a  divine  person,  knew  their  faith, 
which  lay  concealed  within  them,  appears  to  me  a  forced 
interpretation. 

Now,  as  Christ  granted  to  their  faith  the  favour  which 
he  bestowed  on  the  paralytic,  a  question  is  usually  raised 
on  this  passage  ;  how  far  do  men  derive  advantage  from 
the  faith  of  others  ?  And,  first,  it  is  certain,  that  the  faith 
of  Abraham  was  of  advantage  to  his  posterity,  when  he 
embraced  the  free  covenant  oftered  to  him  and  to  his  seed. 
We  must  hold  a  similar  belief  with  regard  to  all  believers, 
that,  by  their  faith,  the  grace  of  God  is  extended  to  their 
children  and  their  children's  children  even  before  they  are 
born.  The  same  thing  takes  place  in  infants,  who  are  not 
yet  of  such  an  age  as  to  be  capable  of  faith.  AVith  regard 
to  adults,  on  the  other  hand,  who  have  no  faith  of  their^own, 
(whether  they  be  strangers,  or  allied  by  blood,)  the  faith  of 
others  can  have  nothing  more  than  an  indirect  influence 
in  promoting  the  eternal  salvation  of  their  souls.  As  the 
prayers,  by  which  we  ask  that  God  will  turn  unbelievers  to 
repentance,  are  not  without  advantage,  our  faith  is  evidently 
of  such  advantage  to  them,  that  they  do  not  arrive  at  salva- 
tion, till  they  have  been  made  partakers  of  the  same  faith 
with  us  in  answer  to  our  prayers.  But  where  there  is  a 
mutual  agreement  in  faith,  it  is  well  known  that  they  pro- 
mote the  salvation  of  each  other.  It  is  also  beyond  all 
question,  that  earthly  blessings  are  often,  for  the  sake  of  the 
godly,  bestowed  on  unbelievers. 

With  regard  to  the  present  passage,  though  Christ  is  said 
to  have  been  moved  by  the  faith  of  others,  yet  the  paralytic 
could  not  have  obtained  the  forgiveness  of  his  sins,  if  he  had 
had  no  faith  of  his  own.  Unworthy  persons  were  often 
restored  by  Christ  to  health  of  body,  as  God  daily  maketh  his 
sun  to  rise  on  the  evil  and  the  good,  (Matth.  v.  45 :)  but  there 
is  no  other  way  in  which  he  is  reconciled  to  us  than  by 
faith.     There  is  a  synecdoche,  therefore,  in  the  word  their, 


394  COMMENT AKY  ON  A 

when  it  is  said  that  Jesus  saw  their  faith :  for  Christ  not 
only  looked  at  those  who  brought  the  paralytic,  but  looked 
also  at  his  faith. 

Thy  sins  are  forgiven  thee,  Christ  appears  here  to  pro- 
mise to  the  paralytic  something  different  from  what  he  had 
requested  :  but,  as  he  intends  to  bestow  health  of  body,  he 
begins  with  removing  the  cause  of  the  disease,  and  at  the 
same  time  reminds  the  paralytic  of  the  origin  of  his  disease, 
and  of  the  manner  in  which  he  ought  to  arrange  his  prayers. 
As  men  usually  do  not  consider  that  the  afflictions  which 
they  endure  are  God's  chastisements,  they  desire  nothing 
more  than  some  alleviation  in  the  flesh,  and,  in  the  mean- 
time, feel  no  concern  about  their  sins  :  just  as  if  a  sick  man 
were  to  disregard  his  disease,  and  to  seek  only  relief  from 
present  pain.^  But  the  only  way  of  obtaining  deliverance 
from  all  evils  is  to  have  God  reconciled  to  us.  It  does 
sometimes  happen,  that  wicked  men  are  freed  from  their 
distresses,  while  God  is  still  their  enemy :  but  when  they 
think  that  they  have  completely  escaped,  the  same  evils 
immediately  return,  or  more  numerous  and  heavier  calamities 
overwhelm  them,  which  make  it  manifest  that  they  will  not 
be  mitigated  or  terminated,  until  the  wrath  of  God  shall  be 
appeased,  as  God  declares  by  the  Prophet  Amos :  If  thou 
escape  a  lion,  a  bear  shall  meet  thee ;  if  thou  shut  thyself  up  at 
home,  a  serpent  shall  bite  thee,  (v.  19.)  Thus  it  appears  that 
this  is  a  frequent  and  ordinary  way  of  speaking  in  the  Scrip- 
tures, to  promise  the  pardon  of  sins,  when  the  mitigation  of 
punishments  is  sought.  It  is  proper  to  attend  to  this  order 
in  our  prayers.  When  the  feeling  of  afflictions  reminds  us 
of  our  sins,  let  us  first  of  all  be  careful  to  obtain  pardon, 
that,  when  God  is  reconciled  to  us,  he  may  withdraw  his 
hand  from  punishing. 

3.  And,  lo,  some  of  the  scribes.  They  accuse  Christ  of 
blasphemy  and  sacrilege,  because  he  claims  for  himself  what 

^  "  Cherchoit  seulement  remede  h,  la  doiileur  presente,  qiii  n'est  qu'un 
accident  particuller  de  son  mal ;" — "  sought  only  a  remedy  for  the  pre- 
sent pain,  which  is  but  a  particular  accident  of  his  disease." 


HARMONY  OF  THE  EVANGELISTS.  395 

is  God's  prerogative.  The  other  two  Evangelists  tell  us 
also  that  they  said,  Who  can  forgive  sins  hut  God  alone  f  It 
is  beyond  all  question,  that  their  eagerness  to  slander  drove 
them  to  this  wicked  conclusion.  If  they  think  that  there  is 
any  thing  which  deserves  blame,  why  do  they  not  inquire 
into  it  ?  ^  Besides,  as  the  expression  admits  of  more  than 
one  meaning,  and  as  Christ  said  nothing  more  than  what 
the  Prophets  frequently  say  when  they  announce  the  grace 
of  God,  why  do  they  take  in  a  bad  sense  what  admits  of  a 
favourable  interpretation?  They  must  have  been  already 
poisoned  by  malice  and  envy,  otherwise  they  would  not  so 
eagerly  have  seized  an  occasion  of  blaming  Christ.  They 
remain  silent,  but  think  in  their  hearts,  that  they  may  slander 
him  when  absent  among  people  of  their  own  class.  It  is  no 
doubt  true,  that  God  alone  has  power  and  authority  to  forgive 
sins:  but  they  are  wrong  in  concluding  that  it  does  not 
belong  to  Christ,  for  he  is  God  manifested  in  the  flesh,  (1  Tim. 
iii.  16.)  They  had  a  right  to  inquire  on  what  grounds 
Christ  laid  claim  to  such  authority :  but,  without  any  in- 
quiry, they  suppose  him  to  be  one  of  the  common  rank  of 
men,  and  proceed  rashly  to  condemn  him. 

4.  And  when  Jesus  saw  their  thoughts.  He  now  gives  a 
proof  of  his  Divinity  in  bringing  to  light  their  secret  thoughts: 
for  who  knoweth  the  things  of  a  man  but  the  spirit  of  man  ivhich 
is  in  him  ?  (1  Cor.  ii.  11.)  And  so  Mark  adds,  that  Jesus  knew  hy 
his  Spirit :  which  means,  that  what  was  concealed  in  their 
hearts  could  not  be  perceived  by  man,  but  that  Christ  by  his 
Divine  Spirit  knew  it  thoroughly.  Why  do  you  think  evil  ? 
This  does  not  imply  that  it  gave  them  pain  to  see  a  mortal 
man  assuming  what  God  claims  as  his  own  prerogative,  but 
that  they  proudly  and  wickedly  rejected  God,  who  was 
openly  manifested  to  them. 

5.  Whether  is  it  easier  to  say  ?  The  meaning  is,  that,  as  it 

1  "  S'ils  pensent  qu'il  y  ait  quelque  chose  digne  de  reprendre  aux  pa- 
roles de  Christ,  que  ne  parlent-ils  h  luy  pour  en  avoir  resolution  ? " — 
"  If  they  think  that  there  is  any  thing  worthy  of  blame  in  the  words  of 
Christ,  why  do  they  not  speak  to  him  to  have  it  explained '? " 


396  COMMENTARY  ON  A 

is  not  easier  to  quicken  by  a  word  a  body  which  is  nearly 
dead  than  to  forgive  sins,  there  is  no  reason  to  wonder  that 
he  forgives  sins,  when  he  has  accomplished  the  other.  The 
argument  which  our  Lord  uses  may  appear  to  be  not  well- 
founded  ;  for,  in  proportion  as  the  soul  is  more  excellent  than 
the  body,  the  forgiveness  of  sins  is  a  greater  work  than  the 
healing  of  the  body.  But  the  reply  is  easy.  Christ  adapts 
his  discourse  to  their  capacity :  for,  being  carnal,  they  were 
more  powerfully  affected  by  outward  signs,  than  by  all  the 
spiritual  power  of  Christ,  which  related  to  eternal  salvation. 
Thus  he  proves  the  efficacy  of  the  Gospel  for  quickening 
men  from  the  fact,  that  at  the  last  day  he  will  raise  the 
dead  by  his  voice  out  of  their  graves.  Wonder  not  at  this  : 
for  the  hour  is  coming j  in  which  all  who  are  in  the  graves  shall 
hear  his  voice,  and  shall  come  forth,  (John  v.  28,  29.)  This 
was  a  sufficiently  powerful  argument  to  refute  those  who 
reckoned  a  visible  miracle  of  more  importance  than  all  things 
else.  They  could  not  say  that  he  had  no  right  to  forgive  the 
sins  of  the  paralytic,  when  he  restored  to  him  health  and 
vigour :  for  this  was  a  result  which  followed  from  the  for- 
giveness of  sins. 

6.  That  the  Son  of  man  hath  authority  on  earth.  This 
authority  is  very  different  from  what  was  given  to  the  apostles, 
and  from  what  is  now  exercised  by  the  pastors  of  the  Church  : 
for  they  cannot  so  properly  be  said  to  pardon  sins,  as  to  de- 
clare that  they  are  pardoned,  when  they  deliver  the  commis- 
sion which  is  entrusted  to  them.  By  these  words  Christ 
declares  that  he  is  not  only  the  minister  and  witness,  but 
likewise  the  author,  of  this  grace.  But  what  means  this  re- 
striction, on  earth  ?  Of  what  avail  will  it  be  to  us  to  have 
obtained  pardon  here,  if  it  be  not  ratified  in  heaven  ?  Christ's 
meaning  was,  that  forgiveness  of  sins  ought  not  to  be  sought 
from  a  distance  :  for  he  exhibits  it  to  men  in  his  own  per- 
son, and  as  it  were  in  his  hands.  So  strong  is  our  inclination 
to  distrust,  that  we  never  venture  to  believe  that  God  is 
merciful  to  us,  till  he  draws  near,  and  speaks  familiarly  to  us. 
Now,  as  Christ  descended  to  earth  for  the  purpose  of  ex- 
hibiting to  men  the  grace  of  God  as  present,  he  is  said  to 


HARMONY  OF  THE  EVANGELISTS.  397 

forgive  sins  visibly,  because  in  him  and  by  him  the  will  of 
God  was  revealed,  which,  according  to  the  perception  of  the 
flesh,  had  been  formerly  hidden  above  the  clouds. 

8.  And  the  multitudes  who  saw.  Instead  of  astonishment 
which  Matthew  mentions,^  the  other  two  Evangelists  employ 
the  word  'Ugraoig,  or  amazement :  and  Luke  adds/mr.  But 
the  design  of  all  the  Evangelists  is  to  show,  that  the  powder 
of  God  w^as  not  merely  acknowledged,  but  that  all  were 
struck  with  astonishment,  and  compelled  to  give  glory  to  God. 
The  /ear,  which  followed  the  astonishment,  had  the  effect  of 
preventing  them  from  opposing  Christ,  and  of  making  them 
submit  to  him  with  reverence  as  a  Prophet  of  God.  Matthew 
expressly  says,  that  they  glorified  God,  who  had  given  such 
authority  to  men.  Here  they  appear  to  be  partly  mistaken  : 
for,  though  they  see  a  man  with  their  eyes,  they  ought  to 
have  perceived  in  him,  by  the  mind,  something  higher  than 
man.  They  are  no  doubt  right  in  saying,  that  the  nature  of 
man  received  great  honour  in  Christ  for  the  general  advantage 
of  the  human  race :  but  as  they  do  not  perceive  him  to  be 
God  manifested  in  the  flesh,  (1  Tim.  iii.  16,)  their  confession 
is  involved  in  some  error.^  In  a  word,  it  w^as  true,  that  God 
gave  such  authority  to  men :  but  the  form  and  manner  of 
giving  was  not  yet  understood  by  those  who  were  not  aware 
that  the  majesty  of  God  was  united  to  flesh. 


^  It  is  remarkable  that  all  the  Latin  editions  which  I  have  examined, — 
the  highly  and  justly  celebrated  Amsterdam  edition,  two  Geneva  editions, 
and  Tholuck's, — give  the  reading,  "  cujus  meminit  Lucas,^''  which  Luke 
mentio7is,  instead  of  "  cujus  meminit  Matthceiis,^^  which  Matthew  men- 
tions^ as  the  sense  would  have  required.  Matthew  says,  k6oe,vf/,a,accuy  they 
wondered^  or  were  astonished.  Mark  uses  a  part  of  the  verb  e^iarxfixf^ 
aan  k^iarua^oct  'TTocuretg,  SO  that  aZZ  WERE  AMAZED ;  and  Luke  uses 
the  cognate  noun,  kccI  iKarccaig  sXcc/Sev  ci'Kccvrciq^  and  amazement 
seized  all.  Still,  the  blunder  must  have  been  a  slip  of  Calvin's  pen,  and 
would  have  been  permitted  to  remain  in  the  text,  if  there  had  not  been 
express  authority  for  the  alteration  in  his  own  French  version. — Ed. 

^  "  De  quelque  erreur  et  ignorance ;" — "  in  some  error  and  igno- 
rance." 


398 


COMMENTAKY  ON  A 


Matthew. 

IX.  9.  And  Jesus, 
passing  on,  saw  a  man 
sitting  at  the  custom- 
house, named  Matthew, 
and  saith  to  him.  Fol- 
low me.  And  he  arose 
and  followed  1  him.  10. 
And  it  happened  that 
he  was  reclining  in  that 
man's  house,  and,  lo, 
many  publicans  and 
sinners  who  had  come, 
rechned  together  with 
Jesus  and  his  disciples. 
11.  And  the  Pharisees, 
when  they  saw  it,  said 
to  his  disciples.  Why 
does  your  Master  eat 
with  pubhcans  and  sin- 
ners ?  12.  But  Jesus, 
when  he  had  heard  it, 
said  to  them,  E'ot 
they  who  are  in  health 
have  need  of  a  physi- 
cian, but  they  who  are 
diseased.  13.  But 
rather  go,  and  learn 
what  that  means,  I 
wish  mercy,  and  not 
sacrifice:  for  I  came 
not  to  caU  righteous 
persons,  but  sinners, 
to  repentance. 


Mabk. 

n.  13.  And  he  depart- 
ed again  towards  the  sea, 
and  the  whole  multitude 
came  to  him,  and  he 
taught  them.  14.  And 
while  Jesus  was  passing 
along,  he  saw  Levi,  the 
son  of  Alpheus,  sitting  at 
the  custom-house,  and 
said  to  him,  Follow  me  : 
and  he  arose  and  followed 
him.  15.  And  it  happen- 
ed, while  he  was  recUning 
in  that  man's  house,  many 
publicans  and  sinners  ^ 
also  reclined  along  with 
Jesus  and  his  disciples : 
for  there  were  many  who 
followed  him.  16.  And 
the  scribes  and  Pharisees, 
when  they  saw  him  taking 
food  with  pubhcans  and 
sinners,  said  to  his  dis- 
ciples, Why  is  it  that  he 
eateth  and  drinketh  with 
pubhcans  and  sinners  ? 
17.  Jesus,  having  heard 
this,  saith  to  them.  Not 
they  who  are  in  health 
have  need  of  a  physician, 
but  they  who  are  diseased. 
I  came  not  to  call  right- 
eous persons,  but  sinners, 
to  repentance. 


Luke. 

V.  27.  And  after 
these  things  he  went 
out,  and  saw  a  pub- 
Hcan,  named  Levi, 
sitting  at  the  cus- 
tom-house, and 
said  to  him.  Follow 
me.  28.  And  he 
left  all,  and  followed 
him.3  29.  And  Levi 
made  him  a  great 
banquet  in  his 
house  ;  and  there 
was  a  great  multi- 
tude of  pubhcans 
and  others,  who  re- 
cUned    with     them. 

30.  And  the  scribes 
and  Pharisees  *  mur- 
mured against  his 
disciples,  saying. 
Why  do  you  eat 
and  drink  with  pub- 
licans and  sinners  ? 

31.  And  Jesus 
answering  said  to 
them,  Not  they 
who  are  in  health, 
need  a  physician, 
but  they  who  are  dis- 
eased. 32.  I  came 
not  to  call  righteous 
persons,  but  sinners, 
to  repentance. 


Matthew  IX.  9.  Jesus  saw  a  man  sitting  at  the  custom- 
house. The  custom-house  has  usually  been  a  place  noted  for 
plundering  and  for  unjust  exactions,  and  was  at  that  thne 
particularly  infamous.  In  the  choice  of  Matthew  out  of  that 
place,  not  only  to  be  admitted  into  the  family  of  Christ,  but 
even  to  be  called  to  the  office  of  Apostle,  we  have  a  striking 

1  "  Surgens  assequutus  est ;" — "  rising  followed." 

2  "  Gens  demauvaise  vie;" — "people  of  bad  life." 

3  There  is  nothing  here  answering  to  duuaroi^,  rising  up.  But  the 
omission  must  have  been  accidental :  for  the  French  version  runs  thus  : 
"lequel  se  levant,  abandonna  tout,  et  suivit;" — "who,  rising  up,  for- 
sook all,  and  followed." — Ed. 

*  "Et  ceux  d'entre  eux  qui  estoyent  scribes  et  Pharisiens  ; " — "and 
those  among  them  who  were  scribes  and  Pharisees." 


HARMONY  OF  THE  EVANGELISTS.  399 

instance  of  the  grace  of  God.  It  was  the  intention  of  Christ 
to  choose  simple  and  ignorant  persons  to  that  rank,  in  order 
to  cast  down  the  icisdom  of  the  worlds  (1  Cor.  ii.  6.)  But  this 
publican,  who  followed  an  occupation  little  esteemed  and  in- 
volved in  many  abuses,  was  selected  for  additional  reasons, 
that  he_might  be  an  example  of  Christ's  undeserved  good- 
ness, and  might  show  in  his  person  that  the  calling  of  all  of 
us  depends,  not  on  the  merits  of  our  own  righteousness,  but 
on  his  pure  kindness.  Matthew,  therefore,  was  not  only  a 
witness  and  preacher,  but  was  also  a  proof  and  illustration  of 
the  grace  exhibited  in  Christ.  He  gives  evidence  of  his 
gratitude  in  not  being  ashamed  to  hand  down  for  perpetual 
remembrance  the  record  of  what  he  formerly  was,  and  whence 
he  was  taken,  that  he  might  more  fully  illustrate  in  his  per- 
son the  grace  of  Christ.  In  the  same  manner  Paul  says : 
This  is  a  faithful  saying^  that  Christ  Jesus  came  into  the  world 
to  save  sinners,  of  whom  I  am  chief  (1  Tim.  i.  15.)  As  to 
Mark  and  Luke  calHng  him  Leviy  it  appears  thai,  this  was 
his  ordinary  name :  ^  but  that  his  being  a  publican  was  the 
reason  why  he  took  a  foreign  name. 

Follow  me.  There  is  no  reason  to  doubt  that  Christ  ex- 
plained in  many  words  why  he  was  called,  and  on  what 
conditions.  This  is  more  fully  ascertained  from  Luke,  who 
says,  that  he  left  all,  rose  up,  and  followed  Christ :  for  it 
would  not  have  been  necessary  for  him  to  leave  all,  if  he 
had  not  been  a  private  disciple  of  Christ,  and  called  in  ex- 
pectation of  the  Apostleship.  In  the  great  readiness  and 
eagerness  of  Matthew  to  obey,  we  see  the  Divine  power  of 
the  word  of  Christ.  Not  that  all  in  whose  ears  he  utters 
his  voice  are  equally  affected  in  their  hearts  :  but  in  this 
man  Christ  intended  to  give  a  remarkable  example,  that  we 
might  know  that  his  calling  was  not  from  man.^ 

Luke  V.  29.   And  Levi  made  him  a  great  banquet.     This 


'  "  H  est  aise  k  voir  ^ne  c'estoit  son  droit  nom  par  lequel  les  gens  du 
pays  I'appeloyent ;" — "it  is  easy  to  see  that  it  was  his  right  name,  by 
which  the  people  of  the  country  called  him." 

2  "  Qu'il  n'a  pas  este  appele  par  un  moyen  procedant  de  I'homme  ;" — 
*'  that  he  was  not  called  by  a  method  proceeding  from  man," 


400  COMMENTARY  ON  A 

appears  to  be  at  variance  with  what  Luke  relates,  that  he  left 
all:  but  the  solution  is  easy.  Matthew  disregarded  every 
hinderance,  and  gave  up  himself  entirely  to  Christ,  but  yet 
did  not  abandon  the  charge  of  his  own  domestic  affairs. 
When  Paul,  referring  to  the  example  of  soldiers,  exhorts  the 
ministers  of  the  word  to  be  free  and  disentangled  from  every 
hinderance,  and  to  devote  their  labours  to  the  church,  he 
says  :  No  man  that  icarreth  entangleth  himself  with  the  affairs 
of  life,  that  he  may  -please  the  commander ,  (2  Tim.  ii.  4.)  He 
certainly  does  not  mean,  that  those  who  enrol  themselves  in 
the  military  profession  divorce  their  wives,  forsake  their 
children,  and  entirely  desert  their  homes  ;  but  that  they  quit 
their  homes  for  a  time,  and  leave  behind  them  every  care, 
that  they  may  be  wholly  employed  in  war.  In  the  same 
manner,  nothing  kept  Matthew  from  following  where  Christ 
called ;  and  yet  he  freely  used  both  his  house  and  his  pro- 
perty, as  far  as  the  nature  of  his  calling  allowed.  It  was 
necessary,'  indeed,  that  he  should  leave  the  custom-house :  for, 
had  he  been  detained  there,  he  would  not  have  been  a  fol- 
lower of  Christ.^ 

It  is  called  a  great  banquet^  Avith  reference  not  to  the  multi- 
tude of  the  guests,  but  to  the  abundance  and  magnificence  of 
the  provisions :  for  we  know  that  Christ  did  not  practise 
such  austerity,  as  not  to  allow  himself  to  be  sometimes  enter- 
tained more  splendidly  by  the  rich,  provided  that  there  were 
no  superfluity.  Yet  we  cannot  doubt  that,  as  he  was  a 
remarkable  example  of  temperance,  so  he  exhorted  those  who 
entertained  him  to  frugality  and  moderation  in  diet,  and 
would  never  have  endured  wasteftd  and  extravagant  luxuries. 
Matthew  says  that  sinners — that  is,  men  of  wicked  lives  and 
of  infamous  character — came  to  the  banquet.  The  reason 
was,  that  the  publicans^  being  themselves  generally  hated  and 
despised,  did  not  disdain  to  associate  with  persons  of  that 
description  ;  for,  as  moderate  correction  produces  shame  and 
humiliation  in  transgressors,  so  excessive  severity  drives 
some  persons  to  despair,  makes  them  leave  off  all  shame,  and 

^  "  Pource  qu'ayant  cest  empeschement,  il  n'eust  pas  peu  suivre  la 
compagnie  de  Christ ;" — *'  because,  having  that  hinderance,  he  could  not 
have  followed  the  company  of  Christ." 


HARMONY  OF  THE  EVANGELISTS.  401 

abandon  themselves  to  wickedness.  In  levying  custom  or 
taxes  there  was  nothing  wrong  :  but  when  the  publicans  saw 
themselves  cast  off  as  ungodly  and  detestable  persons,  they 
sought  consolation  in  the  society  of  those  who  did  not  de- 
spise them  on  account  of  the  bad  and  disgraceful  reputation 
which  they  shared  along  with  them.  Meanwhile,  they 
mixed  with  adulterers,  drunkards,  and  such  characters ;  whose 
crimes  they  would  have  detested,  and  whom  they  would  not 
have  resembled,  had  not  the  public  hatred  and  detestation 
driven  them  to  that  necessity. 

Matthew  IX.  11.  Why  does  your  Master  eat  with  publicans 
and  sinners  ?  The  scribes  attack  the  disciples  of  Christ,  and, 
with  the  view  of  soliciting  them  to  revolt,  reproach  him  with 
what  was  at  first  sight  base  and  shameful.  "  Of  what  use 
was  it  that  he  should  be  their  Master,  if  it  were  not  to  with- 
draw them  from  the  majority  of  men  to  lead  a  holier  life  ? 
On  the  contrary,  he  withdrew  them  from  a  respectable  and 
passable  condition  in  life  to  ungodly  licentiousness,  and  to 
pollute  themselves  by  wicked  companions."  Ignorant  and 
wavering  disciples  might  have  been  induced  by  such  re- 
proaches to  desert  their  Master.  But  they  act  properly 
when,  not  finding  themselves  sufficiently  fortified  against 
such  a  calumny,  they  carry  their  complaint  to  their  Master : 
for  Christ,  by  opposing  the  scribes,  confirms  his  disciples  for 
the  future. 

12.  Not  they  who  are  in  health  need  a  physician.  It  is  evi- 
dent from  Christ's  reply  that  the  scribes  erred  in  two  ways  : 
they  did  not  take  into  account  the  office  of  Christ ;  and, 
while  they  spared  their  own  vices,  they  proudly  despised  all 
others.  This  deserves  our  particular  attention,  for  It  is  a 
disease  which  has  been  always  very  general.  Hypocrites, 
being  satisfied  and  intoxicated  with  a  foolish  confidence  in 
their  own  righteousness,  do  not  consider  the  purpose  for 
which  Christ  was  sent  into  the  world,  and  do  not  acknow- 
ledge the  depth  of  evils  in  which  the  human  race  is  plunged, 
or  the  dreadful  wrath  and  curse  of  God  which  lies  on  all,  or 
the  accumulated  load  of  vices  which  weighs  them  down. 
VOL.  I.  2  c 


402  COMMENTARY  ON  A 

The  consequence  is,  that  they  are  too  stupid  to  feel  the 
miseries  of  men,  or  to  think  of  a  remedy.  While  they 
flatter  themselves,  they  cannot  endure  to  be  placed  in  their 
own  rank,  and  think  that  injustice  is  done  them,  when  they 
are  classed  with  transgressors. 

Our  Lord  glances  at  this  second  error  by  replying,  that 
they  who  are  in  health  have  no  need  of  a  physician.  It  is  an 
ironical  admission,^  and  is  intended  to  show  that  they  are 
oiFended  when  they  see  sinners,  because  they  claim  righteous- 
ness for  themselves.  Because  you  are  in  health,  (he  says,) 
you  despise  the  sick,  are  offended  at  them,  and  cannot  endure 
the  sight  of  them :  but  a  physician  ought  to  be  affected  in  a 
very  different  manner.  He  afterwards  points  out  that  he 
must  discharge  the  duties  of  a  physician,  because  he  has  been 
sent  by  the  Father  to  call  sinners. 

Though  Christ  begins  with  reproof,  yet  if  we  desire  to 
make  progress  in  his  doctrine,  what  he  has  put  in  the  second 
place  must  receive  our  first  consideration.  He  came  to 
quicken  the  dead,  to  justify  the  guilty  and  condemned,  to 
wash  those  who  were  polluted  and  full  of  uncleanness,  to 
rescue  the  lost  from  heU,  to  clothe  with  his  glory  those  who 
were  covered  with  shame,  to  renew  to  a  blessed  immortality 
those  who  were  debased  by  disgusting  vices.  If  we  consider 
that  this  was  his  office  and  the  end  of  his  coming, — if  we 
remember  that  this  was  the  reason  why  he  took  upon  him 
our  flesh,  why  he  shed  his  blood,  why  he  offered  the  sacrifice 
of  his  death,  why  he  descended  even  to  hell,  we  will  never 
think  it  strange  that  he  should  gather  to  salvation  those  who 
have  been  the  worst  of  men,  and  who  have  been  covered  with 
a  mass  of  crimes. 

He  whom  you  detest  appears  to  you  to  be  unworthy  of  the 
grace  of  Christ.  Why  then  was  Christ  himself  made  a  sacri- 
fice and  a  curse,  but  that  he  might  stretch  out  his  hand  to 
accursed  sinners  ?  Now,  if  we  feel  disgust  at  being  asso- 
ciated by  Baptism  and  the  Lord's  Supper  with  vile  men,  and 
regard  our  connection  with  them  as  a  sort  of  stain  upon  us, 

'  "  C'est  une  concession  par  ironie,  (c'est  ^  dire,  moquerie  ; ") — "  it  is 
an  admission  made  in  irony,  (that  is,  in  ridicule.") 


HAEMONY  OF  THE  ETANGELISTS.  403 

we  ought  immediately  to  descend  into  ourselves,  and  to 
search  without  flattery  our  own  evils.  Such  an  examination 
will  make  us  willingly  allow  ourselves  to  be  washed  in  the 
same  fountain  with  the  most  impure,  and  will  hinder  us  from 
rejecting  the  righteousness  which  he  offers  indiscriminately 
to  all  the  ungodly,  the  life  which  he  offers  to  the  dead,  and 
the  salvation  which  he  offers  to  the  lost. 

13.  But  rather  go  and  learn.  He  dismisses  and  orders 
them  to  depart,  because  he  saw  that  they  were  obstinate  and 
unwilling  to  learn.  Or  rather  he  explains  to  them,  that  they 
are  contending  with  God  and  the  Prophet,  when,  in  pride 
and  cruelty,  they  are  offended  at  relief  which  is  given  to  the 
wretched,  and  at  medicine  which  is  administered  to  the  sick. 
This  quotation  is  made  from  Hosea  vi.  6  :  For  I  desired 
mercy ^  and  not  sacrifice  ;  and  the  knowledge  of  God  more  than 
burnt-offerings.  The  subject  of  the  prophet's  discourse  had 
been  the  vengeance  of  God  against  the  Jews.  That  they 
might  not  excuse  themselves  by  saying  that  they  were  per- 
forming the  outward  worship  of  God,  (as  they  were  wont 
to  boast  in  a  careless  manner  about  their  ceremonies,)  he 
declares  that  God  has  no  delight  in  sacrifices,  when  their 
minds  are  destitute  of  piety,  and  when  their  conduct  is  at 
variance  with  uprightness  and  righteousness.  That  the 
statement,  /  desired  not  sacrifice,  must  be  understood  compa- 
ratively, is  evident  from  the  second  clause,  that  the  knowledge 
of  God  is  better  than  burnt-offerings.  By  these  words  he  does 
not  absolutely  reject  burnt-offerings,  but  places  them  in  a 
rank  inferior  to  piety  and  faith.  We  ought  to  hold,  that 
faith  and  spiritual  worship  are  in  themselves  pleasing  to  God, 
and  that  charity  and  the  duties  of  humanity  towards  our 
neighbours  are  in  themselves  required;  but  that  sacrifices 
are  but  appendages,  so  to  speak,  which  are  of  no  value  or 
estimation,  where  substantial  truth  is  not  found.  On  this 
subject  I  have  treated  more  fully  at  the  tenth  chapter  of  the 
Epistle  to  the  Hebrews.  It  ought  to  be  observed  that  there 
is  a  synecdoche  in  the  word  mercy ;  for  under  one  head  the 
prophet  embraces  all  the  kindness  which  we  owe  to  our 
brethren. 


404 


COMMENTARY  ON  A 


For  I  came  not     Though  this  was  spoken  for  the  purpose 
of  reproving  the  pride  and  hypocrisy  of  the  scribes,  yet  it 
contains,  in  a  general  form,  a  very  profitable  doctrine.     We 
are  reminded  that  the  grace  of  Christ  is  of  no  advantage  to 
us,  unless  when,  conscious  of  our  sins,  and  groaning  under 
their  load,  we  approach  to  him  with  humility.     There  is  also 
something  here  which  is  fitted  to  elevate  weak  consciences  to 
a  firm  assurance  ;  for  we  have  no  reason  to  fear  that  Christ 
will  reject  sinners,  to  call  whom  he  descended  from  his  hea- 
venly glory.      But  we  must  also  attend  to  the  expression, 
to  repentance :  which  is  intended  to  inform  us  that  pardon  is 
granted  to  us,  not  to  cherish  our  sins,  but  to  recall  us  to  the 
earnestness  of  a  devout  and  holy  life.     He  reconciles  us  to 
the  Father  on  this  condition,  that,  being  redeemed  by  his 
blood,  we  may  present  ourselves  true  sacrifices,  as  Paul  teUs 
us  :   The  grace  of  God,  which  hrmgeth  salvation,  hath  appeared 
to  all  men,  teaching  us  that,  denying  ungodliness  and  worldly 
lusts,  we  should  live  soberly,  and  righteously,  and  devoutly  in  this 
world,  (Tit.  ii.  11,  12.) 


Matthew. 

IX.  14.  Then  come 
to  liim  the  disciples 
of  John,  saying,  For 
what  reason  do  we 
and  the  Pharisees 
fast  often,  while 
thy  disciples  do  not 
fast?  15.  And  Je- 
sus said  to  them, 
Can  the  children 
of  the  bridegroom  ^ 
mourn,  so  long  as  the 
bridegroom  is  with 
them  ?  But  the  days 
will  come,  when  the 
bridegroom  shall  be 
taken  from  them,  and 
then  shall  they  fast. 
16.    And    no    man 


Mark. 

n.  18.  And  the  dis- 
ciples of  John  and  of  the 
Pharisees  were  in  the 
habit  of  fasting  ;  and 
they  come  and  say  to 
him.  Why  do  the  dis- 
ciples of  John  and  of 
the  Pharisees  fast,  and 
thy  disciples  do  not 
fast?  19.  And  Jesus 
saith  to  them.  Can  the 
children  of  the  nup- 
tial bed^  fast,  while 
the  bridegroom  is  with 
them  ?  So  long  as 
they  have  the  bride- 
groom with  them,  they 
cannot  fast.  20.  But 
the    days    will    come, 


Luke. 

V.  33.  And  they  said 
to  him.  Why  do  the  dis- 
ciples of  John  fast  often, 
and  make  prayers,  and  in 
the  same  manner  the  dis- 
ciples of  the  Pharisees, 
while  thine  eat  and  drink  ? 
34.  To  whom  he  saith, 
Can  you  make  the  child- 
ren of  the  marriage  bed 
to  fast  while  the  bride- 
groom is  with  them  ?  35. 
But  the  days  will  come, 
when  the  bridegroom  shall 
be  taken  from  them : 
then  shall  they  fast  in 
those  days.  36.  And  he 
spoke  a  parable  to  them  : 
No  person  putteth  a  piece 


>  "  Filii  sponsi." — "  Les  gens  de  la  chambre  du  marie  peuvent  ils  mener 
dueil,  pendant  que  le  marie  est  avec  eux  ?" — "  Can  the  children  of  the 
married  man's  chamber  be  in  mourning,  while  the  married  man  is  with 
them  ?" 

•  "  Les  gens  de  nopces  ;" — "  the  marriage  party." 


HARMONY  OF  THE  EVANGELISTS. 


405 


Matthew. 

putteth  a  piece  of 
fresh  cloth  on  an 
old  garment :  for 
that  which  fills  up 
takes  from  the 
garment,  and  the 
rent  is  made  worse. 
17.  Nor  do  they  put 
new  wine  into  old 
bottles ;  otherwise 
the  bottles  burst, 
and  the  wine  is  spilt, 
and  the  bottles  are 
lost :  but  they  put 
new  wine  into  new 
bottles,  and  both  are 
at  the  sametime  pre- 
served. 


Mark. 

when  the  bridegroom 
shall  be  taken  from 
them,  and  then  shall 
they  fast  in  those  days. 
21.  And  no  person 
seweth  a  piece  of  fresh 
cloth  on  an  old  gar- 
ment :  otherwise  the  new 
addition  taketh  from 
the  old,  and  the  rent  is 
made  worse.  22.  And 
no  person  putteth  new 
wine  into  old  bottles ; 
otherwise  the  new  wine 
bursts  the  bottles,  and 
the  wine  is  spilt,  and 
the  bottles  are  lost :  but 
new  wine  must  be  put 
into  new  bottles. 


Luke. 

of  a  new  garment  on  an 
old  garment ;  otherwise 
what  is  new  is  torn,  and 
what  is  added  of  the  new 
agreeth  not  with  the  old. 
37.  And  no  person  put- 
teth new  wine  into  old 
bottles :  otherwise  the 
new  wine  will  burst  the 
bottles,  and  will  be  spilt, 
and  the  bottles  will  be 
lost.  38.  But  new  wine 
must  be  put  into  new  bot- 
tles, and  both  are  pre- 
served. 39.  And  no  per- 
son who  has  drunk  old 
wine  immediately  desires 
the  new:  for  he  saith, 
The  old  is  better. 


Matthew  IX.  14.  Then  come  to  him  the  disciples  of  John, 
Luke  represents  the  Pharisees  as  speaking  :  Mark  appears  to 
connect  both.  And,  indeed,  there  is  no  room  to  doubt  that 
the  Pharisees  maliciously  endeavoured,  by  this  stratagem, 
to  draw  the  disciples  of  John  to  their  party,  and  to  produce 
a  quarrel  between  them  and  the  disciples  of  Christ.  A  re- 
semblance in  prayers  o^n^  fastings  was  a  plausible  pretext  for 
associating  at  this  time  :  while  the  different  manner  in  which 
Christ  acted  was  an  occasion  of  enmity  and  dislike  to  men 
whose  temper  was  unamiable,  and  who  were  excessively  de- 
voted to  themselves. 

This  example  reminds  us,  that  prudence  and  caution  are 
necessary  to  prevent  wicked  and  cunning  men  from  sowing 
divisions  among  us  on  any  slight  grounds.  Satan  has  a 
wonderful  dexterity,  no  doubt,  in  laying  those  snares  ;  and 
it  is  an  easy  matter  to  distress  us  about  a  trifle.^  But  we 
ought  especially  to  beware  lest  the  unity  of  faith  be  destroy- 
ed, or  the  bond  of  charity  broken,  on  account  of  outward 
ceremonies.  Almost  aU  labour  under  the  disease  of  attach- 
ing undue  importance  to  the  ceremonies  and  elements  of  the 
worlds  as  Paul  calls  them,  (Gal.  iv.  3  ;  Col.  ii.  8  ;)  and  accord- 


1  "  Pour  des  choses  qui  ne  valent  pas  le  parler  ;' 
not  worth  talking  about." 


for  things  that  are 


406  COMMENTARY  ON  A 

ingly  they  do  not  hesitate,  for  the  most  part,  to  prefer  the 
merest  rudiments  to  the  highest  perfection.  This  is  followed 
by  another  evil  arising  out  of  fastidiousness  and  pride,  when 
every  man  would  willingly  compel  the  whole  world  to  copy 
his  example.  If  any  thing  pleases  us,  we  forthwith  desire  to 
make  it  a  law,  that  others  may  live  according  to  our  plea- 
sure. 

When  we  read  that  the  disciples  of  John  were  caught  by 
these  snares  of  Satan,  let  us  first  learn  not  to  place  holiness 
in  outward  and  indifferent  matters,  and  at  the  same  time  to 
restrain  ourselves  by  moderation  and  equity,  that  we  may 
not  desire  to  restrict  others  to  what  we  approve,  but  may 
allow  every  one  to  retain  his  freedom.  As  to  fasting  and 
prayers,  it  ought  to  be  understood,  that  John  gave  his  dis- 
ciples a  particular  training,  and  that  for  this  purpose  they  had 
stated  days  for  fastings,  a  settled  form,  and  fixed  hours  of 
prayer.  Now,  I  reckon  those  prayers  among  outward  obser- 
vances. For,  though  calling  on  God  holds  the  first  rank  in 
spiritual  worship,  yet  that  method  of  doing  it  was  adapted 
to  the  unskilfulness  of  men,  and  is  justly  reckoned  among 
ceremonies  and  indifferent  matters,  the  observance  of  which 
ought  not  to  be  too  strictly  enjoined.  Of  the  reason  why 
John's  discipline  was  more  severe  than  that  of  Christ  we  have 
already  spoken,  and  a  more  convenient  opportunity  for  treat- 
ing of  it  will  again  occur. 

15.  Can  the  children  of  the  bridegroom  mourn?  Christ  apo- 
logises for  his  disciples  on  the  score  of  the  season,  alleging 
that  God  was  still  pleased  to  indulge  them  in  joyous  feel- 
ings, as  if  they  were  present  at  a  marriage  :  for  he  compares 
himself  to  the  bridegroom,  who  enlivens  his  friends  by  his 
presence.  Chrysostom  thinks  that  this  comparison  was  taken 
from  the  testimony  of  John  the  Baptist,  He  that  hath  the 
bride  is  the  bridegroom,  (John  iii.  29.)  I  have  no  objection 
to  that  view,  though  I  do  not  think  that  it  rests  on  solid 
grounds.  Let  us  be  satisfied  with  Christ's  declaration,  that 
he  spares  his  disciples,  and  treats  them  with  gentleness,  so 
long  as  he  is  with  them.  That  none  may  envy  them  advan- 
tages which  are  of  short  duration,  he    gives  warning  that 


HARMONY  OF  THE  EVANGELISTS.  407 

they  will  very  soon  be  treated  with  greater  harshness  and 
severity. 

The  apology  rests  on  this  consideration,  ihs^t  fasting  and 
prayers  are  adapted  to  sorrow  and  adversity  :  extraordinary 
prayers  I  mean,  such  as  are  here  mentioned.  Christ  certainly 
intended  to  accustom  them,  by  degrees,  to  greater  patience, 
and  not  to  lay  on  them  a  heavy  burden,  till  they  gained 
more  strength.  Hence  we  ought  to  learn  a  twofold  instruc- 
tion. When  the  Lord  sometimes  endures  the  weakness  of 
our  brethren,  and  acts  towards  them  with  gentleness,  while 
he  treats  us  with  greater  severity,  we  have  no  right  to  mur- 
mur. Again,  when  we  sometimes  obtain  relief  from  sorrow 
and  from  vexations,  let  us  beware  of  giving  ourselves  up  to 
enjoyments ;  but  let  us,  on  the  contrary,  remember  that  the 
nuptials  will  not  always  last.  The  children  of  the  bridegroom, 
or  of  the  nuptial  bed,  is  a  Hebrew  phrase,  which  denotes  the 
guests  at  a  marriage.^ 

16.  And  no  manputteth  a  piece  of  fresh  cloth.  He  supports 
the  preceding  statement  by  two  comparisons,  one  of  which 
is  taken  from  garments,  and  the  other  from  vessels  of  wine. 
Those  who  think  that  he  compares  worn-out  garments  and 
decayed  bottles  to  the  Pharisees,  and  new  wine  and  fresh 
cloth  to  the  doctrine  of  the  gospel,  have  no  probability  on 
their  side.  The  comparison  is  beautifully  adapted  to  the 
matter  in  hand,  if  we  explain  it  as  referring  to  the  weak  and 
tender  disciples  of  Christ,  and  to  a  discipKne  more  strict 
than  they  were  able  to  bear.  Nor  is  it  of  any  consequence 
that  the  idea  of  being  old  does  not  agree  with  scholars  who 
were  only  commencing  :  for,  when  Christ  compares  his  dis- 
ciples to  old  bottles  and  torn  garments,  he  does  not  mean  that 
they  were  wasted  by  long  use,  but  that  they  were  weak  and 
wanted  strength.  The  amount  of  the  statement  is,  that  all 
must  not  be  compelled  indiscriminately  to  live  in  the  same 
manner,  for  there  is  a  diversity  of  natural  character,  and  all 

'  "  Les  fils  de  Vespoux,  (comme  il  y  a  en  tournant  de  mot  k  mot,)  pai' 
une  fa^on  de  parler  des  Hebrieux,  signifieiit  ceux  qui  sont  appelez  au 
banquet  des  nopces." — "  The  children  of  the  bridegroom^  (as  the  words 
may  be  literally  rendered,)  by  a  mode  of  speaking  among  the  Hebrews, 
denote  those  who  were  invited  to  the  marriage  banquet." 


408 


COMMENTARY  ON  A 


things  are  not  suitable  to  all ;  and  particularly,  we  ought  to 
spare  the  weak,  that  they  may  not  be  broken  by  violence,  or 
crushed  by  the  weight  of  the  burden.  Our  Lord  speaks 
according  to  the  custom  of  the  country,  when  he  uses  the 
word  bottles  instead  of  tuns  or  casks} 

Luke  V.  39.  And  no  person  who  has  drunk  old  wine.  This 
statement  is  given  by  Luke  alone,  and  is  undoubtedly  con- 
nected with  the  preceding  discourse.  Though  commenta- 
tors have  tortured  it  in  a  variety  of  ways,  I  take  it  simply  as 
a  warning  to  the  Pharisees  not  to  attach  undue  importance 
to  a  received  custom.  For  how  comes  it  that  wine,  the 
taste  of  which  remains  unaltered,  is  not  equally  agreeable  to 
every  palate,  but  because  custom  and  habit  form  the  taste  ? 
Hence  it  follows,  that  Christ's  manner  of  acting  towards  his 
disciples  is  not  less  worthy  of  approbation,  because  it  has  less 
show  and  splendour :  as  old  wine^  though  it  does  not  foam 
with  the  sharpness  of  new  wine,  is  not  less  agreeable  on  that 
account,  or  less  fitted  for  the  nourishment  of  the  body. 


Matthew. 

IX.       18. 

While  he  was 
speaking  these 
things  to  them, 
a  certain  ruler 
came,  and  wor- 
shipped him,  2 
saying.  My 
daughter  is 
now  dead ;  but 
come,  and  lay 
thy  hand  upon 
her,  and  she 
shall  live.  19. 
And  Jesus  a- 
rose,  and  fol- 
lowed him,  and 


Mark. 

V.  22.  And,  lo,  one  of  the 
rulers  of  the  synagogue,  by 
name  Jairus,  came :  and  when 
he  had  seen  him,  he  fell  at 
his  feet.  23.  And  he  be- 
sought him  earnestly,  say- 
ing. My  daughter  is  at  the 
point  of  death  :  I  entreat  that 
thou  wilt  come,  and  lay  thy 
hands  upon  her,  that  she  may 
be  cured,  and  she  shall  live. 
24.  And  Jesus  went  away 
with  him  :  and  a  great  mul- 
titude followed  him,  and 
they  pressed  upon  him.  25. 
And  a  certain  woman,  who 
had  been  subject  to  a  bloody 


Luke. 

VIII.  40.  And  it  hap- 
pened, while  Jesus  was  re- 
turning, the  multitude  re- 
ceived him  :  for  they  were 
all  waiting  for  him.  41. 
And,  lo,  a  man  came,  whose 
name  was  Jairus,  and  he 
was  a  ruler  of  the  syna- 
gogue, and  fell  at  the  feet 
of  Jesus,  beseeching  him 
to  enter  into  his  house. 
42.  For  he  had  an  only 
daughter,  about  twelve 
years  of  age,  and  she  was 
dying.  But  while  he  was 
going,  the  multitudes 
pressed  upon    him.     43. 


1  "  Au  reste,  le  mot  Grec  dont  use  I'Evangeliste  signifie  proprement 
des  vaisseaux  faits  de  cuir,  desquels  on  usoit  pour  mettre  le  vin :  comme  au- 
jourdhui  nous  avons  des  muids  ou  des  pipes." — "  Besides,  the  Greek  word, 
which  the  Evangelist  employs,  literally  signifies  vessels  made  of  leather, 
which  were  used  for  containing  wine:  as  in  the  present  daj  vrehsLYehogsheath 
or  butts:' 

'  "  Lequel  s'enclina  devant  lui ;"— "  who  bowed  down  before  him." 


HARMONY  OF  THE  EVANGELISTS. 


409 


Matthew. 

likewise  his 
disciples.  20. 
And,  lo,  a 
woman,  who 
had  been  af- 
flicted with  a 
bloody  flux  for 
twelve  years, 
came  behind 
him,  and  touch- 
ed the  tuft  of  his 
cloak:  21.  For 
she  said  within 
herself,  K  I 
shall  only 

touch  his  cloak, 
I  shall  be  cur- 
ed. 22.  But 
Jesus  turned 
round,  and, 
when  he  saw 
her,  he  said, 
Take  courage, 
my  daughter  ; 
thy  faith  hath 
cured  thee. 
And  the  wo- 
man was  cured 
from  that  time. 


Mark. 

flux  for  twelve  years,  26. 
And  had  suffered  much  from 
many  physicians,  and  had 
spent  all  that  she  had,  and 
had  not  at  all  recovered, 
but  had  rather  grown  worse, 
27.  When  she  had  heard  of 
Jesus,came  in  the  crowd  be- 
hind him,  and  touched  his 
cloak.  28.  For  she  said,  If  I 
shall  touch  but  his  cloak,  I 
shall  be  cured.  29.  And  im- 
mediately the  fountain  of  her 
blood  was  dried  up,  and  she 
felt  in  her  body  that  she  had 
been  deHvered  from  the 
scourge.  30.  And  Jesus  sud- 
denly knowing  in  himself  that 
power  had  gone  out  from  him, 
turned  round  in  the  crowd, 
and  said.  Who  touched  my 
clothes  ?  31.  And  his  disciples 
said  to  him.  Thou  seest  the 
crowd  on  all  sides  pressing 
upon  thee,  and  sayest  thou, 
Who  touched  me?  32.  And 
he  looked  round  to  see  her 
who  had  done  this.  33.  But 
the  woman,  fearing  and  trem- 
bling, knowing  what  had  been 
done  in  her,  came  and  fell 
down  before  him,  and  told 
him  all  the  truth.  34.  And 
he  said  to  her,  Daughter, 
thy  faith  hath  cured  thee  : 
go  in  peace,  and  be  delivered 
from  thy  scourge. 


Luke. 

And  a  woman,  who  had 
been  subject  to  a  bloody 
flux  for  twelve  years,  who 
had  spent  all  her  substance 
on  physicians,  and  could 
not  be  cured  by  any  one, 
44.  Approached  behind, 
and  touched  the  tuft  of  his 
cloak,  and  immediately 
her  issue  of  blood  was  stop- 
ped 45.  And  Jesus  said, 
Who  is  it  that  touched 
me?  And  while  all  were 
denying,  Peter,  and  those 
who  were  with  him,  said, 
Master,  the  multitudes 
press  upon  and  distress 
thee,  and  sayest  thou.  Who 
touched  me?  46.  And 
Jesus  said.  Some  person 
hath  touched  me :  for  I 
know  that  power  hath  gone 
out  from  me.  47.  And  the 
woman  seeing  that  she  was 
not  concealed,  came  trem- 
bling, and  fell  down  before 
his  feet,  and  told  him  be- 
fore all  the  people  for  what 
reason  she  had  touched 
him,  and  in  what  manner 
she  had  been  immediate- 
ly cured.  48.  And  he 
said  to  her,  Take  courage, 
my  daughter :  thy  faith 
hath  cured  thee ;  go  in 
peace. 


Matthew  IX.  18.  While  he  was  speaking  these  things  to 
them.  Those  who  imagine  that  the  narrative,  which  is  here 
given  by  Mark  and  Luke,  is  different  from  that  of  Matthew, 
are  so  clearly  refuted  by  the  passage  itself,  that  there  is  no 
necessity  for  a  lengthened  debate.  All  the  three  agree  in 
saying  that  Christ  was  requested  by  a  ruler  of  the  synagogue 
to  enter  his  house  for  the  purpose  of  curing  his  daughter.  The 
only  difference  is,  that  the  name  of  Jairus,  which  is  withheld 
by  Matthew,  is  mentioned  by  Mark  and  Luke ;  and  that  he 
represents  the  father  as  saying,  My  daughter  is  dead^  while 
the  other  two  say  that  she  was  in  her  last  moments,   and 


410  COMMENTARY  ON  A 

that,  while  he  was  bringing  Christ,  her  death  was  announced 
to  him  on  the  road.  But  there  is  no  absurdity  in  saying  that 
Matthew,  studying  brevity,  merely  glances  at  those  particu- 
lars which  the  other  two  give  in  minute  detail.  But  since 
all  the  other  points  agree  with  such  exactness,  since  so  many 
circumstances  conspire  as  to  give  it  the  appearance  of  three 
fingers  stretched  out  at  the  same  time  to  point  out  a  single 
object,  there  is  no  argument  that  would  justify  us  in  divid- 
ing this  history  into  various  dates.  The  Evangelists  agree 
in  relating,  that  while  Christ,  at  the  request  of  a  ruler  of  the 
synagogue^  was  coming  to  his  house,  a  woman  on  the  road 
was  secretly  cured  of  a  hloodyflux  by  touching  his  cloak  ;  and 
that  afterwards  Christ  came  into  the  ruler's  house,  and  raised 
a  dead  young  woman  to  life.  There  is  no  necessity,  I  think, 
for  circuitous  language  to  prove  that  aU  the  three  relate  the 
same  event.     Let  us  now  come  to  details. 

Lo,  a  certain  ruler.  Though  it  is  evident  from  the  other 
two,  that  his  confidence  had  not  advanced  so  far  as  to  hope 
that  his  daughter's  life  could  be  restored,  there  is  no  room  to 
doubt  that,  after  having  been  reproved  by  Christ,  he  enter- 
tained a  stronger  hope  than  when  he  left  his  house.  But 
Matthew,  as  we  have  said,  studies  brevity,  and  puts  down  at 
the  very  beginning  of  his  narrative  what  took  place  at  various 
times.  The  manner  in  which  the  history  must  be  arranged 
is  this  :  Jairus  first  requested  that  his  daughter  might  be 
cured  of  her  disease,  and  afterwards  that  she  might  be  re- 
stored from  death  to  life ;  that  is,  after  that  Christ  had  given 
him  courage  to  do  so.  Worship^  or  adoration,  is  here  put  for 
kneeling,  as  is  evident  from  the  words  of  Mark  and  Luke  :  for 
Jairus  did  not  render  divine  honour  to  Christ,^  but  treated 
him  with  respect  as  a  prophet  of  God  ;  and  we  all  know  how 
common  a  practice  kneeling  w^as  among  eastern  nations. 

Come  and  lay  thy  hand.  We  have  here  a  bright  mirror  in 
which  the  divine  condescension  towards  us  is  beheld.  If 
you  compare  the  ruler  of  the  synagogue  with  the  centurion, 

^  "  Car  Jairus  ne  pretendoit  pas  d'attribuer  a  Christ  un  lionneur  appar- 
tenant  a  la  majeste  Divine  ;" — "  for  Jairus  did  not  profess  to  ascribe  to 
Christ  an  honour  belonging  to  the  Divine  majesty."" 


HARMONY  OF  THE  EVANGELISTS.  411 

who  was  a  heathen,  (IMat.  viii.  5-10,)  you  will  say  that  the 
full  brightness  of  faith  shone  in  the  centurion,  while  scarcely 
the  smallest  portion  of  it  was  visible  in  the  ruler.  He 
ascribes  to  Christ  no  power  except  through  his  touching  the 
person  ;  and,  when  he  has  received  information  of  her  death, 
he  trembles  as  if  there  were  no  farther  remedy.  We  see, 
then,  that  his  faith  was  feeble  and  nearly  exhausted.  Yet 
Christ  yields  to  his  prayers,  and  encourages  him  to  expect  a 
favourable  result,  and  thus  proves  to  us  that  his  faith,  how- 
ever small  it  might  be,  was  not  wholly  rejected.  Though  we 
have  not  such  abundance  of  faith  as  might  be  desired,  there 
is  no  reason  why  our  weakness  should  drive  away  or  dis- 
courage us  from  prayer. 

20.  Andj  lo^  a  woman  icho  had  been  afflicted  with  a  Moody 
fiux.  For  twelve  successive  years  the  bloody  flux  had  lasted, 
and  the  woman  was  so  far  from  being  negligent  in  seeking 
remedies,  that  she  had  spent  all  her  siibstance  on  physicians. 
All  this  is  expressly  stated  by  the  Evangelists,  that  the 
miracle  may  shine  with  brighter  glory.  When  an  incurable 
disease  was  removed  so  suddenly,  and  by  the  mere  touch  of 
a  garment,  it  is  perfectly  obvious  that  it  was  not  accomphsh- 
ed  by  human  power.  The  thought  of  the  woman  that,  if 
she  only  touched  Christ's  garment,  she  would  immediately  be 
cured,  arose  from  an  extraordinary  impulse  of  the  Holy 
Spirit,  and  ought  not  to  be  regarded  as  a  general  rule.  We 
know  how  eagerly  superstition  is  wont  to  sport  in  fooHsh  and 
thoughtless  attempts  to  copy  the  saints ;  but  they  are  apes, 
and  not  imitators,  who  take  up  some  remarkable  example 
without  the  command  of  God,  and  are  led  rather  by  their 
own  senses  than  by  the  direction  of  the  Spirit. 

It  is  even  possible  that  there  was  a  mixture  of  sin  and 
error  in  the  woman's  faith^  which  Christ  graciously  bears  and 
forgives.  Certainly,  when  she  afterwards  thinks  that  she 
has  done  wrong,  and  fears  and  trembles,  there  is  no  apology 
for  that  kind  of  doubt :  for  it  is  opposed  to  faith.  Why  did 
she  not  rather  go  straight  to  Christ  ?  K  her  reverence  for 
him  prevented,  from  what  other  source  than  from  his  mercy 


412  COMMENTARY  ON  A 

did  she  expect  aid  ?  How  comes  it,  then,  that  she  is  afraid 
of  offending  him,  if  she  was  convinced  of  his  favourable 
regard  ? 

Yet  Christ  bestows  high  commendation  on  her  faith.  This 
agrees  with  what  I  have  lately  noticed,  that  God  deals 
kindly  and  gently  with  his  people, — accepts  their  faith, 
though  imperfect  and  weak, — and  does  not  lay  to  their 
charge  the  faults  and  imperfections  with  which  it  is  connect- 
ed. It  was  by  the  guidance  of  faith,  therefore,  that  the 
woman  approached  to  Christ.  When  she  stopped  at  the 
garment,  instead  of  presenting  herself  in  prayers  that  she 
might  be  cured,  inconsiderate  zeal  may  have  drawn  her  a  little 
aside  from  the  right  path ;  particularly  as  she  soon  afterwards 
shows  that  she  had  made  the  attempt  with  some  degree  of 
doubt  and  uncertainty.  Were  we  even  to  grant  that  this 
was  suggested  to  her  by  the  Spirit,  it  still  remains  a  fixed 
rule,  that  our  faith  must  not  be  driven  hither  and  thither  by 
particular  examples,  but  ought  to  rest  wholly  on  the  word  of 
God,  according  to  the  saying  of  Paul,  Faith  cometh  by  hear- 
ing ^  and  hearing  by  the  word  of  Gody  (Rom.  x.  17.)  This  is 
a  highly  necessary  warning,  that  we  may  not  dignify  with 
the  name  of  faith  any  opinion  which  has  been  rashly  em- 
braced. 

Luke  VIII.  45.  Who  is  it  that  touched  me  ?  Mark  expresses 
it  still  more  clearly,  when  he  says  that  Christ  looked  around 
to  see  who  she  was.  It  does  appear  to  be  absurd  that  Christ 
should  pour  out  his  grace  without  knowing  on  whom  he  was 
bestowing  a  favour.  There  is  not  less  difficulty  in  what  he 
shortly  afterwards  says,  that  he  perceived  that  poiver  had  gone 
out  from  him :  as  if,  while  it  flowed  from  him,  it  was  not  a  free 
gift  bestowed  at  those  times,  and  on  those  persons,  whom  he 
was  pleased  to  select.  Beyond  aU  question,  he  knowingly 
and  willingly  cured  the  woman ;  and  there  is  as  little  doubt 
that  he  drew  her  to  himself  by  his  Spirit,  that  she  might 
obtain  a  cure  :  but  he  puts  the  question  to  her,  that  she  may 
freely  and  publicly  make  it  known.  If  Christ  had  been  the 
only  witness  of  his  miracle,  his  statements  might  not  perhaps 
have  been  beheved  :  but  now,  when  the  woman,  struck  with 


HARMONY  OP  THE  EVANGELISTS. 


413 


dread,  relates  what  happened  to  her,  greater  weight  is  due 
to  her  confession. 

Matthew  IX.  22.  Take  courage,  my  daughter.  This  ex- 
pression shows  the  weakness  of  her  faith  :  for,  had  there 
been  no  impropriety  in  her  tremhlimg,  Christ  would  not  have 
corrected  it  by  exhorting  her  to  take  courage.  Yet,  at  the 
same  time,  he  commends  hex  faith;  and  this  supports  the 
view  which  I  have  already  stated,  that,  while  she  sought 
Christ  by  the  guidance  of  the  Spirit,  and  from  a  sincere 
and  pious  desire,  she  hesitated  in  such  a  manner  as  to  need 
to  be  strengthened.  Thus  we  see  that  faith,  in  order  to 
please  God,  needs  forgiveness,  and  is  at  the  same  time  sus- 
tained by  new  aid,  that  it  may  acquire  additional  strength. 
We  may  here  draw  a  comparison  from  the  health  of  the  body 
to  that  of  the  soul :  for,  as  Christ  says  that  the  woman's 
deliverance  from  her  disease  was  the  consequence  of  her 
faith,  so  it  is  certain,  that  we  obtain  by  faith  the  forgiveness 
of  sins,  which  reconciles  us  to  God. 

Mark  V.  34.  Go  in  peace,  and  be  delivered  from  thy  scourge. 
From  this  exhortation  we  infer  that  the  benefit  which  she 
had  obtained  was  fully  ratified,  when  she  heard  from  the  lips 
of  Christ  what  she  had  already  learned  from  experience : 
for  we  do  not  truly,  or  with  a  safe  conscience,  enjoy  God's 
benefits  in  any  other  way  than  by  possessing  them  as  con- 
tained in  the  treasury  of  his  promises. 


Matthew.  Mark. 

IX.  23.  ^  V.  35.  While  he  is  still  speak- 
And  when  ing,  there  come  fi'om  the  rider  of 
Jesus  came  the  synagogue  persons  who  say, 
into  the  Thy  daughter  is  dead  :  why  dost 
house  of  the  thou  trouble  the  Master  any  far- 
ruler,  and  ther  ?  36.  And  immediately  on 
saw  the  mu-  hearing  the  word  which  was  said, 
sicians  and  he  saith  to  the  ruler  of  the  syna- 
the  multi-  gogue,  Fear  not,  only  believe, 
tude  making  37.  And  he  did  not  permit  any 
a  noise,  24.  one  to  follow  him,  except  Peter, 
He  saith  to  and  James,  and  John  the  brother 
them.  With-  of  James.  38.  And  he  came  into 
draw  :     for  the  house  of  the  ruler  of  the  syna- 


LUKE. 

VIII.  49.  While  he 
was  still  speaking,  one 
came  from  the  house  of 
the  ruler  of  the  syna- 
gogue, saying  to  him, 
Thy  daughter  is  dead,  do 
not  trouble  the  Master. 
50.  But  Jesus,  having 
heard  this,  replied  to  the 
ruler,  saying,  Fear  not, 
only  believe,  and  she 
shall  be  cured.  51.  And 
when  he  came  into  the 
house,  he  did  not  permit 


414 


COMMENTARY  ON  A 


Matthew.  Mark. 

the  young  gogue,  and  saw  the  tumult,  and 
woman  is  persons  who  wept  and  lamented 
not  dead,  much.  39,  And  he  entered,  and 
but  sleep-  said  to  them,  Why  do  you  vex 
eth  :  and  yourselves  and  lament  ?  the  girl 
they  ridi-  is  not  dead,  but  sleepeth.  40. 
culed  him.  And  they  ridiculed  him.  But,  hav- 
25.  And  ing  put  them  all  out,  he  taketh 
when  the  the  father  and  mother  of  the  girl, 
multitude  and  those  who  were  with  him, 
was  put  out,  and  entereth  where  the  girl  is  ly- 
he  entered  ing.  41.  And  he  took  hold  of  the 
and  took  hand  of  the  girl,  and  said  to  her, 
hold  of  her  Talitha-cumi :  which  is,  if  one  in- 
hand,  and  terpret  it,  Girl,  I  say  to  thee, 
the  girl  a-  Arise.  42.  And  immediately  the 
rose.  26.  girl  arose,  and  walked  :  for  she 
And  this  re-  was  twelve  years  of  age.  And  they 
port  spread  were  astonished  with  a  great  as- 
into  all  that  tonishment.  43.  And  he  charged 
country.  them  earnestly,  that  no  man 
should  know  it :  and  commanded 
them  to  give  her  something  to  eat. 


Luke. 

any  one  to  enter,  except 
Peter,  and  James,  and 
John,  and  the  father  and 
mother  of  the  girl.  52. 
And  all  were  weeping 
and  bewailing  her.  But 
he  said,  Weep  not :  she 
is  not  dead,  but  sleepeth. 
53.  And  they  ridiculed 
him,  knowing  that  she 
was  dead.  54.  And  he 
having  put  them  all  out, 
took  hold  of  her  hand, 
and  cried  out,  saying. 
Girl,  arise.  55.  And  her 
spirit  returned,  and  she 
immediately  arose :  and 
he  commanded  to  give 
her  something  to  eat. 
56.  And  her  parents 
were  astonished  :  but  he 
charged  them  to  tell  no 
man  what  had  been  done. 


Mark  V.  36.  Fear  not,  only  believe.     The  message  about  | 

her  death  had  induced  despair :  for  he  had  asked  nothing  | 

from  Christ  but  rehef  to  the  diseased  young  woman.    Christ  ; 

therefore  bids   him   take  care  lest,  by  fear  or  distrust,  he  : 

shut  out  that  grace,  to  which  death  will  be  no  hinderance.  \ 

By  this  expression,  only  believe,  he  means  that  he  will  not  ; 

want  power,  provided  Jairus   will  allow  him ;  and,  at  the  i 
same  time,  exhorts  him  to  enlarge  his  heart  with  confidence, 

because  there  is  no  room  to  fear  that  his  faith  will  be  more  ; 

extensive  than  the  boundless  power  of  God.     And  truly  this  ; 

is  the  case  with  us  all :  for  God  would  be  much  more  hberal  ; 

in  his  communications  to  us,  if  we  were  not  so  close ;  but  ; 

our  own  scanty  desires  hinder  him  from  pouring  out  his  gifts  i 

upon  us  in  greater  abundance.^     In  general,  we  are  taught  \ 

by  this  passage,  that  we  cannot  go  beyond  bounds  in  believ-  | 

ing :  because  our  faith,  however  large,  will  never  embrace  the  ] 
hundredth  part  of  the  divine  goodness. 


^  "  Mais  la  petitesse,  et  (par  manlere  de  dire)  la  chicete  de  nostre  foy, 
Fempesche  de  faire  decouler  plus  abondamment  ses  biens  sur  nous." — 
"But  the  smallness  and  (so  to  speak)  the  niggardhness  of  our  faith, 
hinders  him  from  making  his  benefits  flow  more  abundantly  on  us." 


HARMONY  OF  THE  EVANGELISTS.  415 

37.  And  did  not  permit  any  one  to  follow  him.  He  forbade 
that  they  should  be  allowed  to  enter,  either  because  they 
were  unworthy  to  be  his  witnesses  of  the  miracle,  or  because 
he  did  not  choose  that  the  miracle  should  be  overpowered 
by  a  noisy  crowd  around  him.  It  was  better  that  the  young 
woman,  whose  dead  body  they  had  beheld,  should  suddenly 
go  out  before  the  eyes  of  men,  alive  and  full  of  vigour. 
Mark  and  Luke  teU  us  that  not  more  than  three  of  the 
disciples  were  admitted,  and  both  mention  also  the  parents. 
Mark  alone  states  that  those  who  had  accompanied  Jairus 
when  he  came  to  supplicate  Christ  were  admitted.  Matthew, 
who  is  more  concise,  takes  no  notice  of  this  circumstance. 

Lulie  Vin.  b2.  And  all  were  weeping.  The  Evangelists  men- 
tion the  lamentation,  that  the  resurrection  may  be  more  fiiUy 
believed.  Matthew  expressly  states  that  musicians  were 
present,  which  was  not  usually  the  case  tiU  the  death  had 
been  ascertained,  and  while  the  preparations  for  the  funeral 
were  going  forward.  The  flute,  he  tells  us,  was  heard  in 
plaintive  airs.  Now,  though  their  intention  was  to  bestow 
this  sort  of  honour  on  their  dead,  and  as  it  were  to  adorn 
their  grave,  we  see  how  strongly  inclined  the  world  is  not 
only  to  indulge  but  to  promote  its  faults.  It  was  their  duty 
to  employ  every  method  for  allaying  grief;  but  as  if  they 
had  not  sinned  enough  in  disorderly  lamentation,  they  are 
eager  to  heighten  it  by  fresh  excitements.  The  Gentiles 
even  thought  that  this  was  a  way  of  soothing  departed 
spirits ;  and  hence  we  see  how  many  corruptions  were  at 
that  time  spread  thi^oughout  Judea.^ 

Mark  V.  39.  The  girl  sleepeth.  Sleep  is  everywhere  in 
Scripture  employed  to  denote  death;  and  there  is  no  doubt 
but  this  comparison,  taken  from  temporal  rest,  points  out  a 
future  resurrection.  But  here  Christ  expressly  makes  a  dis- 
tinction between  sleep  and  death,  so  as  to  excite  an  expec- 

^  "  Dont  nous  pouvons  recueilHr  comment  le  pays  de  Judee  estoit  lors 
remply  de  beaucoup  de  corruptions,  et  diverses  sortes  d'abus ;" — "  whence 
we  may  infer  how  much  the  country  of  Judea  was  then  filled  with  many 
corruptions,  and  various  sorts  of  abuses." 


416  COMMENTARY  ON  A 

tation  of  life.  His  meaning  is,  "  You  will  presently  see  her 
raised  up  whom  you  suppose  to  be  dead."  That  he  was 
ridiculed  by  thoughtless  and  ignorant  people,  who  were 
wholly  engrossed  with  profane  lamentation,  and  who  did  not 
comprehend  his  design,  ought  not  to  awaken  surprise.  And 
yet  this  very  cu'cumstance  was  an  additional  confirmation  of 
the  miracle,  that  those  persons  entertained  no  doubt  what- 
ever as  to  her  death. 

41.  And  he  took  hold  of  her  hand,  and  said  to  her.  Luke 
viii.  54.  And  he  took  hold  of  her  hand,  and  cried.  Though 
naturally  this  cry  was  of  no  avail  for  recalling  the  senses  of 
the  deceased  young  woman,  yet  Christ  intended  to  give  a 
magnificent  display  of  the  power  of  his  voice,  that  he  might 
more  fully  accustom  men  to  listen  to  his  doctrine.  It  is  easy 
to  learn  from  this  the  great  efficacy  of  the  voice  of  Christ, 
which  reaches  even  to  the  dead,  and  exerts  a  quickening  in- 
fluence on  death  itself.  Accordingly,  Luke  says  that  her 
spirit  returned,  or,  in  other  words,  that  immediately  on  being 
called,  it  obeyed  the  command  of  Christ. 

43.  And  he  charged  them.  Though  Christ  did  not  admit 
all  indiscriminately  to  behold  this  resurrection,  yet  the 
miracle  might  not  have  remained  long  concealed.  And  it 
would  indeed  have  been  improper  to  suppress  that  power  of 
God,  by  which  the  whole  world  ought  to  be  prepared  for 
life.  Why  then  does  he  enjoin  silence  on  the  young  woman's 
parents  ?  Perhaps  it  was  not  so  much  about  the  fact  itself, 
as  about  the  manner  of  it,  that  he  wished  them  to  be  silent, 
and  that  only  for  a  time ;  for  we  see  that  there  were  other 
instances  in  which  he  sought  out  a  proper  occasion.  Those 
who  think  that  they  were  forbidden  to  speak  for  the  purpose 
of  whetting  their  desire,  resort  to  a  solution  which  is  unna- 
tural. I  do  acknowledge  that  Christ  did  not  perform  this 
miracle  without  the  intention  of  making  it  known,  but  per- 
haps at  a  more  fitting  time,  or  after  the  dismission  of  a  crowd 
among  whom  there  was  no  prudence  or  moderation.  He 
therefore  intended  to  allow  some  delay,  that  they  might  in 
quietness  and  composure  revolve  the  work  of  God. 


HARMONY  OF  THE  EVANGELISTS.  417 


Matthew. 

IX.  27.  And  while  Jesus  was  departing  thence,  two  blind  men  followed 
him,  crying  and  saying.  Have  pity  on  us,  son  of  David.  28.  And  when  he 
had  come  into  the  house,  the  bhnd  men  came  to  him ;  and  Jesus  saith  to 
them,  Do  you  beheve  that  I  can  do  this?  They  say  to  him,  Yes,  Lord. 
29.  Then  he  touched  their  eyes,  sayuag.  Let  it  be  to  you  according  to  your 
faith.  30.  And  their  eyes  were  opened,  and  Jesus  threatened  them,^  say- 
ing, See  that  no  man  know  it.  31.  But  when  they  had  departed,  they 
spread  the  report  of  it  in  all  that  country.  32.  And  while  they  were  going 
out,  lo,  they  brought  to  him  a  dumb  man,  a  demoniac.  33.  And  when  the 
devil  had  been  cast  out,  the  dumb  man  spake,  and  the  multitudes  wondered, 
saying,  Nothing  like  this  was  ever  seen  in  Israel.  34.  But  the  Pharisees 
said.  He  casteth  out  devils  by  the  prince  of  the  devils. 


Matthew  IX.  27.  And  tvhile  Jesus  was  departing.  The 
other  Evangelists  say  nothing  about  these  two  miracles ;  for, 
as  we  have  already  said,  and  as  John  expressly  affirms, 
(xxi.  25,)  they  did  not  intend  to  record  every  action  of 
Christ,  but  only  to  prove,  by  a  brief  summary,  that  he  is  the 
Messiah.  Now  Matthew  relates  that  sight  was  restored  to 
two  Mind  men,  but  not  so  speedily  as  Christ  was  wont,  on 
many  other  occasions,  to  grant  relief  to  the  wretched. 
While  they  cry  to  him  on  the  road,  he  makes  no  reply,  but, 
as  if  he  appeared  not  to  notice  them,  allows  them  to  follow 
him  to  his  lodging.  There  he  at  length  asks  them  what  they 
believe  as  to  his  power.  Both  by  action  and  by  words  he 
intended  to  make  trial  of  their  faith ;  for  he  holds  them  in 
suspense, — nay,  passes  by  as  if  he  did  not  hear  them, — tries 
their  patience,  and  what  root  faith  had  in  their  heads.  When 
he  afterwards  inquires  if  they  believe,  he  pursues  the  same 
investigation.  But  it  may  be  asked,  if  a  man  is  convinced 
of  the  power  of  God  and  of  Christ,  is  that  enough  to  make 
him  a  believer  ?  for  such  appears  to  be  the  meaning  of  the 
words, 

28.  Do  you  believe  that  I  can  do  this  ?  But  from  other  pas- 
sages of  Scripture,  it  is  evident  that  our  knowledge  of  his  power 
will  be  cold  and  unprofitable,  if  we  are  not  convinced  of  his 
willingness.     And  yet  Christ  is  satisfied  with  their  reply,  and 

^  "  Jesus  leur  defendit  avec  menaces ;" — "  Jesus  forbade  them  with 
threatenings." 

VOL.  I.  2d 


418  COMMENTARY  OH"  A 

applauds  their  faith,  as  if  it  had  been  all  that  could  be  wished. 
I  answer,  they  had  some  perception  of  his  grace ;  for  they 
had  already  acknowledged  him  to  be  the  Son  of  David;  be- 
stowing upon  him  this  title  as  Eedeemer  of  their  nation  and 
author  of  all  blessings.  He  interrogates  them,  therefore,  as 
to  his  power,  and  proceeds  farther  to  inquire  if  they  believe  in 
good  earnest.  Faith  embraces  the  mercy  and  fatherly  love 
of  God  along  with  his  power,  and  the  generous  design  of 
Christ  along  with  his  ability  to  save.  But  as  men  commonly 
ascribe  less  than  they  ought  to  do  to  the  power  of  God  and 
the  ability  of  Christ,  there  was  good  reason  for  proposing 
this  question  to  the  blind  men,  if  they  believe  that  Christ  can 
do  what  they  have  professed  with  their  mouth.  Indeed, 
Christ  wished  simply  to  know  if  they  were  candid  in  yielding 
to  him  the  honour  of  Messiah ;  and  therefore  he  applauds 
their  faith,  because  under  that  low  and  despicable  appearance 
they  acknowledged  him  to  be  the  Son  of  David, 

29.  According  to  your  faith.  Though  the  subject  of  the 
narrative  is  a  remarkable  benefit  conferred  on  two  blind  men, 
yet  from  this  declaration  of  Christ  we  may  draw  the  general 
doctrine,  that  if  we  pray  in  faith,  we  will  never  sustain  a  re- 
fusal in  our  prayers.  But  if  those  two  men,  whose  faith  was 
small  and  imperfectly  formed,  obtained  what  they  wished, 
much  more  efficacious  will  now  be  the  faith  of  those  who, 
endued  with  the  Spirit  of  adoption,  and  relying  on  the  sacri- 
fice of  Christ,  shall  approach  to  God. 

30.  And  Jesus  threatened  them.  Either  he  wished  to  have 
other  persons  as  witnesses  of  the  miracle,  or  to  delay  the 
publication  of  it  tiU  another  time.  Their  conduct  in  imme- 
diately proclaiming  it  every  where  is  worthy  of  blame :  for 
the  notion  entertained  by  some,  that  Christ  forbade  them  for 
the  purpose  of  exciting  them  the  more,  has  been  already 
refuted.  There  was,  no  doubt,  some  reason  for  forbidding 
it,  which  is  unknoT^^l  to  us ;  and  those  men,  through  incon- 
siderate zeal,  spread  the  rumour  before  the  proper  time. 

32.   They  brought  to  him  a  dumb  man.     It  is  probable  that 


HARMONY  OF  THE  EVANGELISTS.  419 

tills  man  was  not  naturally  dumh^  but  that,  after  he  had  been 
given  up  to  the  devil/  he  was  deprived  of  the  use  of  speech  : 
for  all  dumb  persons  are  not  demoniacs.  He  was  afflicted 
in  such  a  manner  as  to  make  it  evident,  by  visible  signs,  that 
his  tongue  was  held  bound  by  a  wicked  spirit.  The  excla- 
mation of  the  multitudes,  on  his  being  cured,  that  nothing  like 
it  had  ever  been  seen  in  Israel^  appears  to  be  hyperbolical  :^ 
for  God  had  formerly  revealed  his  glory  among  that  people 
by  greater  miracles.  But  perhaps  they  look  to  the  design  of 
the  miracle,  as  the  minds  of  all  were  at  that  time  prepared 
to  expect  the  coming  of  the  Messiah.  They  intended,  no 
doubt,  to  exalt  this  instance  of  the  grace  of  God,  without 
detracting  any  thing  from  what  had  formerly  happened. 
Besides,  it  ought  to  be  observed,  that  this  was  not  a  preme- 
ditated statement,  but  a  sudden  burst  of  admiration. 

34.  But  the  Pharisees  said.  Hence  it  is  evident  with  what 
rage  and  fury  they  were  filled,  who  did  not  scruple  to  assail 
with  wicked  slander  so  illustrious  a  work  of  God.  We  ought 
to  observe  the  contrast  between  the  applause  of  the  people 
and  the  blasphemy  of  those  men.  The  saying  of  the  people, 
that  nothing  like  it  ever  happened  in  Israel,  is  a  confession 
arising  from  a  sense  of  the  divine  glory :  which  makes  it  the 
more  evident,  that  those  persons  were  utterly  mad  who  ven- 
tured, as  it  were,  to  curse  God  to  his  face.  We  learn  from  it 
also,  that,  when  wickedness  has  reached  the  height  of  blind- 
ness, there  is  no  work  of  God,  however  evident,  which  it 
will  not  pervert.  It  is,  no  doubt,  monstrous  and  incredible 
that  mortal  men  should  cry  against  their  Creator  :  but  there 
is  so  much  the  greater  reason  for  dreading  that  blindness, 
which  arises  from  the  Lord's  vengeance  on  the  wicked  after 
long-suffering. 

Matthew. 

IX.  35.  And  Jesus  went  about  all  the  cities  and  villages,  teaclung  in  their 
synagogues,  and  preaching  the  gospel  of  the  kingdom,  and  curing  every 

'  "  Que  le  diable  qui  le  possedoit  luy  avoit  oste  I'usage  de  parler  ;" — 
"  that  the  devil,  who  possessed  him,  had  taken  from  him  the  use  of  speech." 

2  "  H  semble  que  c'est  une  fa9on  de  parler  hyperbolique  et  excessive  ;" — 
"  it  appears  to  be  a  hyperbolical  and  exaggerated  way  of  speaking." 


420  COMMENTARY  ON  A 

disease  and  every  sickness  among  tlie  people.  36.  And  when  lie  saw  the 
multitudes,  he  was  moved  with  compassion  towards  them,  because  they 
were  destitute  and  scattered,  as  sheep  not  having  a  shepherd.  37.  Then 
he  saith  to  his  disciples,  The  harvest  is  uideed  abundant,  but  the  labourers 
are  few.  38.  Pray  therefore  to  the  Lord  of  the  harvest,  to  send  forth 
labom'ers  into  his  harvest. 

Matthew  IX.  35.  And  Jesus  went  about.  This  statement 
is  made  by  way  of  anticipating  an  objection,  and  is  intended 
to  inform  us  that  the  whole  ministry  of  Christ  is  not  minutely 
described  :  for  he  was  constantly  employed  in  the  discharge 
of  his  office ;  that  is,  in  proclaiming  the  doctrine  of  salva- 
tion, and  in  confirming  it  by  the  addition  of  miracles.  The 
gospel  of  the  kingdom^  we  have  already  said,  is  a  designation 
given  to  it  from  its  effect :  ^  for  in  this  way  God  gathered  to 
himself  a  people  sadly  scattered,  that  he  might  reign  in  the 
midst  of  them ;  and,  indeed,  he  erected  his  throne  for  the 
express  purpose  of  bestowing  on  all  his  people  perfect  happi- 
ness. Yet  let  us  remember  that  we  must  be  subject  to  God, 
in  order  that  we  may  be  exalted  by  him  to  the  heavenly 
glory. 

36.  He  was  moved  with  compassion  towards  them.  Hence 
we  infer,  first,  how  great  was  the  indolence  of  the  priests, 
who,  though  they  were  scattered  over  the  whole  country,  in 
order  to  enlighten  the  people  with  heavenly  doctrine,  were 
slow-bellies,  (Tit.  i.  12.)  True,  they  boasted  that  they  were 
superintendents  of  the  people  ;  and  the  number  of  those  who 
gloried  in  that  title  was  not  small.  Yet  not  one  of  them 
does  Christ  own  to  be  a  pastor.  A  similar  confusion  may 
now  be  observed  in  Popery,  though  it  is  fuU  of  persons  who 
are  called  pastors :  for  there  is  a  prodigious  crowd  of  those 
who,  under  the  name  of  clergy,  eat  up  the  flock.  They  are 
dumb  dogs,  (Isaiah  Ivi.  20,)  and  yet  are  not  ashamed  to  make 
a  vehement  sound  about  their  hierarchy.  But  we  must 
listen  to  the  voice  of  Christ,  who  declares,  that  where  there 
are  no  labourers  there  are  no  shepherds,  and  that  those 
sheep  are  wandering  and  scattered  which  are  not  collected 


^  "  k  cause  de  I'effect  et  du  fruict  qui  s'en  ensuit ;" — "  on  account  of  the 
eflfect  and  of  the  fruit  which  follows  from  it." 


HAKMONY  OF  THE  EVANGELISTS.  421 

into  the  fold  of  God  by  the  doctrine  of  the  gospel.  His 
being  moved  with  compassion  proves  him  to  be  the  faithful 
servant  of  the  Father  in  promoting  the  salvation  of  his 
people,  for  whose  sake  he  had  clothed  himself  with  our  flesh. 
Now  that  he  has  been  received  into  heaven,  he  does  not 
retain  the  same  feelings  to  which  he  chose  to  be  liable  in 
this  mortal  life  :  yet  he  has  not  left  off  the  care  of  his  church, 
but  looks  after  his  wandering  sheep,  or  rather,  he  gathers 
his  flock  which  had  been  cruelly  chased  and  torn  by  the 
wolves. 

37.  The  harvest  is  indeed  abundant.  By  this  metaphor  he 
intimates,  that  many  of  the  people  are  ripe  for  receiving  the 
gospel.  Though  the  greater  number  afterwards  rejected 
basely  and  with  vile  ingratitude  the  salvation  offered  to 
them,  yet  the  limited  number  of  the  elect,  who  were  mixed 
with  unbelievers,  is  compared  to  an  abundant  harvest,  because 
God  values  a  small  band  of  his  own  people  more  highly  than 
the  rest  of  the  world.  Though  there  were  at  that  time  many 
who  assumed  this  character,  yet  as  few  of  them  discharged 
it  faithfully,  he  does  not  rank  them  among  labourers :  for  he 
employs  the  word  labourers  in  a  good  sense.  When  Paul 
complains  (2  Cor.  ii.  13)  of  bad  labourers,  he  refers  to  their 
boasting :  for  he  would  not  have  bestowed  the  designation 
of  labourers^  on  those  who  devoted  all  their  exertions  to  ruin 
and  waste  the  flock,  had  it  not  been  that  they  gloried  in  the 
false  pretence. 

38.  Pray  therefore  to  the  Lord  of  the  harvest.  As  no  man 
will  of  himself  become  a  sincere  and  faithful  minister  of  the 
gospel,  and  as  none  discharge  in  a  proper  manner  the  office  of 
teacher  but  those  whom  the  Lord  raises  up  and  endows 
with  the  gifts  of  his  Spirit,  whenever  we  observe  a  scarcity 
of  pastors,  we  must  raise  our  eyes  to  him  to  afford  the  reme- 
dy. There  never  was  greater  necessity  for  offering  this 
prayer  than  during  the  fearful  desolation  of  the  church  which 
we  now  see  every  where  around  us. 

1  i(iya,roe.i  loT^iot,  deceitful  workmen. 


422 


COMMENTARY  ON  A 


Matthew. 

VIII.  23.  And 
when  he  had  enter- 
ed into  the  ship,i  his 
chsciples  followed 
him.  24.  And,  lo, 
there  was  a  great 
sweH  in  the  sea,  so 
that  the  ship  was 
covered  with  the 
billows  :  and  he  was 
asleep.  25.  And  his 
disciples  approach- 
ed and  awoke  him, 
saying,  Lord,  save 
us,  we  perish.  26. 
And  he  saith  to 
them.  Why  are  you 
timid,  O  men  of 
little  faith  ?  Then 
he  arose,  and  re- 
buked the  winds 
and  the  sea :  and 
there  was  a  great 
calm.  27.  But  the 
men  wondered,  say- 
ing, '\¥hat  sort  of 
man  is  this  :  for  the 
winds  and  the  sea 
obey  him  ? 


Mark. 

IV.  35.  And  the  same 
day,  when  it  was  evening, 
he  said  to  them,  Let  us  cross 
to  the  opposite  side.  36. 
And  having  sent  away  the 
multitude,  they  take  him, 
even  as  he  was,  m  the  ship. 
But  there  were  also  other 
httle  ships  along  with  him. 

37.  Then  ariseth  a  great 
storm  of  wind :  and  the 
billows  dashed  into  the  ship, 
so  that  it  was  now  filled. 

38.  And  he  was  at  the  stem, 
sleeping  upon  a  pUlow :  and 
they  awake  him,  and  say 
to  him.  Master,  hast  thou 
no  care  that  we   perish? 

39.  And  he  arose,  and  re- 
buked the  wind,  and  said 
to  the  sea.  Silence,  be  still. 
And  the  wind  was  hushed, 
and  there  was  a  great  calm. 

40.  And  he  said  to  them, 
Why  are  you  so  timid  ?  how 
have  you  not  confidence? 

41.  And  they  feared  with 
a  great  fear,  and  said 
among  themselves,  A^Tio  is 
this :  for  even  the  wind 
and  the  sea  obey  him  ? 


Luke. 

Vin.  22.  And  it  hap- 
pened on  a  certain  day, 
that  he  went  into  a  ship 
with  his  disciples.  And 
he  saith  to  them,  Let 
us  cross  to  the  oppo- 
site side  of  the  lake :  and 
they  set  sail.  23.  And 
while  they  were  sail- 
ing, he  fell  asleep,  and 
a  tempest  of  wind  arose 
in  the  lake,  and  they 
were  filled  with  water, 
and  were  in  danger. 
24.  And  they  approach- 
ed and  awoke  him,  say- 
ing. Master,  Master,  we 
perish.  But  he  arose, 
and  rebuked  the  wind 
and  the  tempest  of  the 
water;  and  they  ceas- 
ed, and  there  was  a 
calm.  25.  And  he  said 
to  them.  Where  is  your 
faith?  And  they  were 
afi-aid,  and  wondered, 
sapng  among  them- 
selves, Who  is  this? 
for  he  commands  even 
the  winds  and  the  wa- 
ter, and  they  obey  him. 


As  we  shall  soon  meet  again  with  the  mention  of  a  lake, 
where  it  is  said  (Matth.  viii.  33)  that  the  swine  were  car- 
ried into  it  with  violence,  it  is  not  universally  agreed  whether 
one  and  the  same  lake  is  mentioned  in  both  places.  The 
waters  of  Gennesareth,  all  admit,^  were  pleasant  and  health- 
ful to  drink  :  but  the  Gadarene  lake,  Strabo  tells  us,  w^as 
so  unwholesome  and  pestilential,  that  the  cattle  which  drank 
of  it  often  lost  their  hair  and  their  hoofs.  There  is  there- 
fore no  doubt  that  there  were  two  separate  lakes,  and  that 
they  were  at  a  considerable  distance  from  each  other.  There 
is  as  little  doubt  that  the  lake  mentioned  here  was  the  lake 


"  La  naselle, 


ro  'ttXoIov. 


'  "  C'est  un  poinct  bien  resolu  entre  tons  ceux  qui  ont  escrit ;" — "  it  is 
a  point  well  agreed  among  all  who  have  written." 


HARMONY  OF  THE  EVANGELISTS.  423 

of  Gennesareth ;  and  that  Christ,  having  crossed  it,  came  to 
the  Gadarenes,  whom  Matthew  calls  Gergesenes,  (viii.  28.) 

Those  who  infer,  from  the  diversity  of  the  names,  that  the 
narratives  are  different,  through  a  desire  to  be  thought  very 
acute,  fall  under  the  charge  of  gross  ignorance  :  for  the  coun- 
try of  the  Gergesenes  w^as  also  called  Gadarene,  from  a 
celebrated  city,  Gadara.  In  the  age  of  Jerome,  the  name 
was  changed;  and,  therefore,  in  accordance  with  the  pre- 
vailing custom,  he  calls  them  Gerasenes,  That  it  was  the 
Gadarene  lake  into  which  the  swine  were  thrown  down  by 
the  devils,  I  have  no  hesitation  in  admitting :  but  when 
Christ  says,  let  us  cross  to  the  other  side,  I  cannot  explain 
the  reference  as  made  to  any  other  lake  than  that  of  Gen- 
nesareth. 

It  remains  that  we  now  inquire  as  to  the  time,  which  can- 
not be  learned  either  from  Matthew  or  from  Luke.  Mark 
alone  mentions  that  it  was  the  evening  of  that  day  on  which 
Christ  discoursed  about  the  preaching  of  the  gospel  under 
the  parable  of  the  sower.  Hence  it  is  evident,  that  they  did 
not  attend  to  the  order  of  time ;  and,  indeed,  this  is  expressly 
stated  by  Luke,  when  he  says  that  it  happened  on  a  certain 
day :  for  these  words  show  that  he  gives  himself  little  con- 
cern as  to  the  question  which  of  the  events  was  earlier  or 
later. 

Matthew  VIII.  23.  And  when  he  had  entered  into  a  ship. 
Mark  says  that  other  little  ships  crossed  along  with  him  :  but 
that  Christ  entered  into  his  own  ship  lolth  his  disciples, 
Luke  too  quotes  his  words  :  Matthew  is  more  concise.  They 
agree,  however,  as  to  the  leading  fact,  that  Christ  laid  him- 
self down  to  rest,  and  that,  while  he  was  asleep,  a  tempest 
suddenly  arose.  First,  it  is  certain  that  the  storm  which 
agitated  the  lake  was  not  accidental:  for  how  would  God 
have  permitted  his  Son  to  be  driven  about  at  random  by  the 
violence  of  the  waves  ?  But  on  this  occasion  he  intended  to 
make  known  to  the  apostles  how  weak  and  inconsiderable 
their  faith  still  was.  Though  Christ's  sleep  was  natural,  yet 
it  served  the  additional  purpose  of  making  the  disciples  bet- 
ter acquainted  with  their  weakness.     I  will  not  say,  as  many 


424  COMMENTARY  ON  A 

do,  that  Christ  pretended  sleep,  in  order  to  try  them.  On 
the  contrary,  I  think  that  he  was  asleep  in  such  a  manner  as 
the  condition  and  necessity  of  hmnan  nature  required. 

And  yet  his  divinity  watched  over  him,  so  that  the  apostles 
had  no  reason  to  fear  that  consolation  would  not  be  imme- 
diately provided,  or  that  assistance  w^ould  not  be  obtained 
from  heaven.  Let  us  therefore  conclude,  that  all  this  was 
arranged  by  the  secret  providence  of  God, — ^that  Christ  was 
asleep,  that  a  violent  tempest  arose,  and  that  the  waves 
covered  the  ship,  which  was  in  imminent  danger  of  perish- 
ing. And  let  us  learn  hence  that,  whenever  any  adverse 
occurrence  takes  place,  the  Lord  tries  our  faith.  If  the  dis- 
tresses grow  to  such  a  height  as  almost  to  overwhelm  us,  let  us 
believe  that  God  does  it  with  the  same  design  of  exercising 
our  patience,  or  of  bringing  to  light  in  this  way  our  hidden 
weakness ;  as  we  see  that,  when  the  apostles  were  covered 
by  the  billows,^  their  weakness,  which  formerly  lay  conceal- 
ed, w^as  discovered. 

25.  Lord^  save  us.  A  pious  prayer,^  one  would  think :  for 
what  else  had  they  to  do  when  they  were  lost  than  to  implore 
safety  from  Christ  ?  But  as  Christ  charges  them  with  unbe- 
lief, we  must  inquire  in  what  respect  they  sinned.  Certainly, 
I  have  no  doubt  that  they  attached  too  much  importance  to 
the  bodily  presence  of  their  Master  :  for,  according  to  Mark, 
they  do  not  merely  pray,  but  expostulate  with  him.  Mastery 
hast  thou  no  care  that  we  perish  ?  Luke  describes  also  confu- 
sion and  trembling :  Master^  Master,  we  perish.  They  ought 
to  have  believed  that  the  Divinity  of  Christ  was  not  oppress- 
ed by  carnal  sleep,  and  to  his  Divinity  they  ought  to  have 
had  recourse.  But  they  do  nothing  till  they  are  urged  by 
extreme  danger ;  and  then  they  are  overwhelmed  with  such 
unreasonable  fear  that  they  do  not  think  they  will  be  safe* 

^  "  Quand  les  Apostres  se  sont  trouvez  assaillis  et  quasi  couvers  des  flots 
du  lac  ;" — "  when  the  Apostles  found  themselves  assaulted,  and,  as  it 
were,  covered  by  the  waves  of  the  lake." 

2  "  Une  priere  bonne  et  samte  ;" — "  a  good  and  holy  prayer." 

3  "  En  sorte  qu'il  ne  leur  semble  point  qu'il  y  ait  moyen  de  les  sauver, 
sinon  que  Christ  s'eveille  ;" — "  so  that  they  think  there  wiU  be  no  way  of 
saving  them  till  Christ  is  awakened." 


HARMONY  OF  THE  EVANGELISTS.  425 

till  Christ  is  awakened.  This  is  the  reason  why  he  accuses 
them  of  unbelief:  for  their  entreaty  that  he  would  assist 
them  was  rather  a  proof  of  their  faith,  if,  in  confident  reliance 
on  his  divine  power,  they  had  calmly,  and  without  so  much 
alarm,  expected  the  assistance  which  they  asked. 

And  here  we  obtain  an  answer  to  a  question  which  might 
be  put,  and  which  arises  out  of  his  reproof.  Is  every  kind  of 
fear  sinful  and  contrary  to  faith  ?  First,  he  does  not  blame 
them  simply  because  they  fear,  but  because  they  are  timid, 
Mark  adds  the  word  ovro)^  so, —  fVhi/  are  you  so  timid  ?  and  by 
this  term  indicates  that  their  alarm  goes  beyond  proper 
bounds.  Besides,  he  contrasts  faith  with  their  fear,  and 
thus  shows  that  he  is  speaking  about  immoderate  dread,  the 
tendency  of  which  is  not  to  exercise  their  faith,  but  to  banish 
it  from  their  minds.  It  is  not  every  kind  of  fear  that  is 
opposed  to  faith.  This  is  evident  from  the  consideration 
that,  if  we  fear  nothing,  an  indolent  and  carnal  security  steals 
upon  us ;  and  thus  faith  languishes,  the  desh'e  to  pray 
becomes  sluggish,  and  the  remembrance  of  God  is  at  length 
extinguished.^  Besides,  those  who  are  not  affected  by  a  sense 
of  calamities,  so  as  to  fear,  are  rather  insensible  than  firm. 

Thus  we  see  that  fear,  which  awakens  faith,  is  not  in  itself 
faulty  till  it  go  beyond  bounds.^  Its  excess  lies  in  disturb- 
ing or  weakening  the  composure  of  faith,  which  ought  to  rest 
on  the  word  of  God.  But  as  it  never  happens  that  believers 
exercise  such  restraint  on  themselves  as  to  keep  their  faith 
from  being  injured,  their  fear  is  almost  always  attended  by 
sin.  Yet  we  ought  to  be  aware  that  it  is  not  every  kind  of 
fear  which  indicates  a  want  of  faith,  but  only  that  dread 
which  disturbs  the  peace  of  the  conscience  in  such  a  manner 
that  it  does  not  rest  on  the  promise  of  God. 

26.  He  rebuked  the  winds.  Mark  relates  also  the  words  of 
Christ,  by  which,  addressing  the  sea,  he  enjoins  silence, 
((T/w-Tra,)  that  is,  stillness :  not  that  the  lake  had  any  percep- 

1  "  Et  finalement  la  souvenance  que  chacun  dolt  avoir  de  Dieu  vient  h 
s'esteindre  ;" — "and,  finally,  that  remembrance  of  God  which  everyone 
ought  to  have,  comes  to  be  extmguished." 

^  *•' Jusque  a  ce  qu'elle  passe  mesure,  et  soit  excessive;" — "  till  it  go 
beyond  bounds,  and  become  excessive." 


426 


COMMENTARY  ON  A 


tion,  but  to  show  that  the  power  of  his  voice  reached  the 
elements,  which  were  devoid  of  feeling.  And  not  only  the 
sea  and  the  icinds,  which  are  without  feeling,  but  wicked  men 
also,  with  all  their  obstinacy,  obey  the  commands  of  God. 
For  when  God  is  pleased  to  allay  the  tumults  of  war,  he 
does  not  always  soften  the  fierce  minds  of  men,  and  mould 
them  to  obedience,  but  even  while  their  rage  continues, 
makes  the  arms  to  drop  from  their  hands :  And  thus  is  ful- 
filled that  declaration.  He  maketh  wars  to  cease  to  the  ends  of 
the  earth ;  he  hreaketh  the  how,  and  cutteth  the  spear  in  pieces, 
and  burneth  the  chariots  in  thejire,  (Psal.  xlvi.  10.) 

27.  But  the  men  wondered,  Mark  and  Luke  appear  to  say 
this  in  reference  to  the  apostles ;  for,  after  having  stated  that 
Christ  reproved  them,  they  add  that  they  cried  out  with 
fear.  Who  is  this  f  It  applies,  however,  more  properly  to 
others,  who  had  not  yet  known  Christ.  Whether  we  take 
the  one  or  the  other  of  these  views,  the  result  of  the  miracle 
appears  in  the  display  of  the  glory  of  Christ.  J£  any  one 
shall  suppose  that  it  is  the  apostles  who  speak,  the  meaning 
of  the  words  will  be,  that  his  divine  power  was  sufficiently 
proved  by  the  fact  that  the  wind  and  the  sea  obey  him.  But 
as  it  is  more  probable  that  these  words  were  spoken  by 
others,  the  Evangelists  show  that  the  miracle  made  such  an 
impression  on  their  minds,  as  to  produce  a  certain  reverence 
for  Christ  which  prepared  them  for  believing  on  him. 


Matthew. 

VIII.  28. 
And  when  he 
had  come  to 
the  opposite 
bank,^  into  the 
country  of  the 
Gergesenes, 
two  demoni- 
acs, who  had 
come  from 
among        the 


Maek. 

V.  1.  And  having  crossed 
the  sea,  they  came  into  the 
country   of  the    Gadarenes. 

2.  And  when  he  left  the  ship, 
immediately  there  met  him 
out  of  the  tombs  a  man  pos- 
sessed by  an  unclean  spirit, 

3.  Who  had  a  dwelling  among 
the  tombs,^  and  no  man  could 
bind  him,  not  even  with 
chains :  4.  Because  frequent- 


LUKE. 

VIII.  26.  And  they  sail- 
ed to  the  country  of  the 
Gadarenes,  which  is  oppo- 
site to  Galilee.  27.  And 
when  he  had  gone  out  of 
the  ship  into  the  land,  there 
met  him  a  certain  man  out 
of  the  city,  who  had  devils 
for  a  long  time,  and  wore 
no  clothes,  and  did  not 
dweU  in  a  house,  but  among 


'   "  Et  quand  il  fut  passe  outre,  ou  a  Vautre  rive.,  comme  au  verset  18 ;" 
-"  and  when  he  had  passed  beyond,  or  to  the  other  bank,  as  at  v.  18." 
2  "  Lequel  faisoit  sa  demeurance  ;" — "  who  made  his  dwelling." 


HARMONY  OF  THE  EVANGELISTS. 


427 


Matthew. 

tombs,  met 
him :  and  they 
were  fierce  be- 
yond measure, 
so  that  no  man 
could  pass  a- 
long  that  road. 
29.  And,  lo, 
they  cried  out, 
saying.  What 
have  we  to  do 
with  thee,  Je- 
sus, Son  of 
God?  Hast 
thou  come  hi- 
ther before  the 
time  to  tor- 
ment us?  30. 
And  at  a  dis- 
tance fi-om 
them  there  was 
a  herd  of  many 
swine  feeding. 
31.  And  the 
devils  entreat- 
ed him,  saying. 
If  thou  cast  us 
out,  permit  us 
to  remove  in- 
to the  herd  of 
swine.  32. 

And  he  said 
to  them.  Go. 
And  when  they 
had  gone  out, 
they  went  a- 
way  into  the 
herd  of  swine. 
And,  lo,  the 
whole  herd  was 
carried  head- 
long into  the 
sea,  and  per- 
ished m  the  wa- 
ters. 33.  And 
those  who  had 
the  charge  of 
them  fled ;  and 
going  away  in- 
to    the     city, 


Mark. 

ly,  when  he  had  been  bound 
with  fetters  and  chains,  the 
chains  were  torn  asunder  by 
him,  and  the  fetters  were 
broken  in  pieces,  so  that  no 
man  could  tame  him.  5.  And 
always,  day  and  night,  he  was 
in  the  mountains,  and  among 
the  tombs,  crying,  and  cut- 
ting himself  with  stones.  6. 
Ajid  when  he  saw  Jesus  at  a 
distance,  he  ran  and  worship- 
ped him :  7.  And,  crying  with 
a  loud  voice,  he  said,  What 
have  I  to  do  with  thee,  Jesus, 
Son  of  the  Most  High  God?  I 
adjm-e  thee  by  God,  that  thou 
do  not  torment  me.  8.  For  he 
said  to  him,  Go  out  of  the  man, 
unclean  spirit.  9.  Andhe ask- 
ed him,  What  is  thy  name  ? 
And  he  answered,  saying  to 
him,  My  name  is  Legion  :  for 
we  are  many.  10.  And  he  en- 
treated him  earnestly,  that  he 
would  not  send  him  out  of  the 
country.  11.  And  there  was 
there,  near  the  mountains,  a 
great  herd  of  swine  feeding. 
12.  And  all  the  devils  besought 
him,  sapng.  Send  us  into  the 
swine,  that  we  may  enter  into 
them.  13.  And  immediately 
Jesus  permitted  them.  And 
the  unclean  spirit  having 
gone  out,  entered  into  the 
swine,  and  the  herd  was  car- 
ried headlong  into  the  sea  : 
and  they  were  about  two 
thousand,  and  were  choked  in 
the  sea.  14.  Then  those  who 
tended  the  swine  fled,  and 
told  it  in  the  city  and  in  the 
fields.  And  they  went  out  to 
see  what  it  was  that  had  hap- 
pened. 15.  And  they  come  to 
Jesus,  and  see  the  demoniac 
who  had  had  the  Legion,  sit- 
ting and  clothed,  and  in  his 
right  mind,  and   they  were 


Luke. 

the  tombs.  28.  When 
he  saw  Jesus,  he  cried  out, 
and  fell  down  before  him,l 
and  said  with  a  loud  voice, 
What  have  I  to  do  with 
thee,  Jesus,  Son  of  the 
Most  High  God?  I  be- 
seech thee,  do  not  tor- 
ment me.  29.  For  he  was 
commanding  the  unclean 
spirit  to  go  out  of  the  man : 
for  many  times  it  had  seiz- 
ed him,  and  he  was  bound 
by  chains,  and  kept  in 
fetters,  and  he  broke  the 
chains,  and  was  driven  by 
the  devil  into  the  deserts. 
30.  And  Jesus  asked  him, 
saying.  What  is  thy  name? 
And  he  said.  Legion  :  for 
many  devils  had  entered 
into  him.  31.  And  they  en- 
treated him  that  he  would 
not  command  them  to 
go  into  the  deep.  32.  And 
there  was  there  a  herd  of 
many  swine  feeding  on  the 
mountains,  and  they  re- 
quested him  to  permit  them 
to  enter  into  them:  and 
he  permitted  them.  33. 
And  the  devils  gomg  out 
of  the  man  entered  into 
the  swine,  and  the  herd  ran 
violently  down  headlong 
into  the  lake,  and  were 
choked.  34.  And  when 
those  who  tended  them 
saw  what  was  done,  they 
fled,  and  told  it  in  the  city 
and  in  the  villages.  35. 
And  they  went  out^  to  see 
what  was  done,  and  came 
to  Jesus,  and  found  the 
man  fi'om  whom  the  de-\Tls 
had  gone  out,  clothed,  and 
in  his  right  mind,  at  the 
feet  of  Jesus  ;  and  they 
were  afraid.  36.  And  those 
who  had  seen,  related  to 


'   "  H  se  jetta  devant  luy  ;" — "  he  threw  himself  down  before  him." 
2  "  Ainsi  les  gens  sortirent  pom-  voir  ;" — "  so  the  people  went  out  to 


428 


COMMENTARY  ON  A 


Matthew. 

they  related 
all  things,  and 
what  had  hap- 
pened to  the 
demoniacs.  34. 
And,  lo,  the 
whole  city- 
went  out  to 
meet  Jesus ; 
and  when  they 
saw  him,  they 
entreated  that 
he  would  de- 
part from  their 
territories. 


Mark. 

afraid.  16.  And  those  who 
had  seen,  related  how  it  had 
happened  to  the  demoniac, 
and  concerning  the  swine. 
17.  And  they  began  to  re- 
quest him  to  depart  from  their 
territories.  18.  And  when  he 
entered  into  a  ship,  he  who 
had  been  possessed  by  a  devU 
besought  him  that  he  might 
be  with  him.  19.  But  Jesus 
did  not  permit  him  :  but  said 
to  him.  Go  to  thy  home,  to  thy 
friends,  and  relate  to  them 
how  great  things  God  hath 
done  to  thee,  and  hath  pitied 
thee.  20.  And  he  went  away, 
and  began  to  pubHsh  in  De- 
capolis  how  great  things  Je- 
sus had  done  for  him  :  and  all 
wondered. 


Luke. 

them  how  the  demoniac 
had  been  cured.  37.  And 
the  whole  multitude  of 
the  country  of  the  Gada- 
renes  besought  him  to  de- 
part from  them  :  for  they 
were  seized  with  a  great 
fear ;  and  he  went  up  into 
the  ship,  and  returned 
back  again.  38.  And  the 
man  out  of  whom  the  devils 
had  departed  requested  to 
be  with  him :  but  Jesus  sent 
him  away,  saying,  39.  Re- 
turn to  thy  house,  and  re- 
late what  things  God  hath 
done  to  thee.^  And  he 
went  away  through  the 
whole  city  proclaiming 
what  things  Jesus  had  done 
to  him. 


The  error  of  those  who  think  that  Mark  and  Luke  relate  j 

a  different  miracle  from  this,  has  been  already  refuted.     It  is  | 

the  same  country  which  was  opposite,  as  Luke  expressly  ; 

states,  to  Galilee,  that  is  described  by  the  three  Evangelists,  '] 
and  aU  the  circumstances  agree.     Who  then  will  believe  that 

the  same  things,  so  fully  coincident  at  all  points,  happened  at  ' 

different  times  ?  ; 

i 
I 

Matthew  Viii.  28.      Two  demoniacs  met  him.     Common-  ' 

tators  have  been  led  into  the  error  of  separating  Matthew's  ; 
narrative  from  that  of  the  others  by  this  single  difference, 
that  he  mentions   two^  while  the  others  mention  but  one. 

There  is  probability  in  the  conjecture  of  Augustine,  who  \ 

thinks  that  there  were  two,  but  accounts  for  not  more  than  , 

one  being  mentioned  here  by  saying,  that  this  one  was  more  ; 

generally  known,  and  that  the  aggravation  of  his  disease  | 

made  the  miracle  performed  on  him  the  more  remarkable.  | 
And,  indeed,  we  see  that  Luke  and  Mark  employ  many  words 

in  describing  the  extraordinary  rage  of  the  devil,  so  as  to  j 

make  it  evident  that  the  wretched  man,  of  whom  they  speak,  1 


^  "  Raconte  combien  gi-andes  choses  Dieu  t'a  faites  ;" — "  relate  how 
great  things  God  hath  done  to  thee." 


HARMONY  OF  THE  EVANGELISTS.  429 

was  grievously  tormented.  The  circumstance  of  their 
holding  up  to  commendation  one  singular  instance  of  Christ's 
divine  power  is  not  inconsistent  with  the  narrative  of  Matthew, 
in  which  another,  though  less  known  man,^  is  also  mentioned. 

Luke  Ym.  26.  There  met  him  a  certain  man  out  of  the  city. 
It  is  uncertain  whether  Luke  means  that  he  was  a  citizen  of 
Gadara,  or  that  he  came  out  of  it  to  meet  Christ.  For, 
when  he  was  ordered  to  go  home  and  proclaim  among  his 
friends  the  grace  of  God,  Mark  says,  that  he  did  this  in  De- 
capolis,  which  was  a  neighbouring  country  stretching  towards 
Galilee ;  and  hence  it  is  conjectured  that  he  was  not  a  native 
of  Gadara.  Again,  Matthew  and  Mark  expressly  state  that 
he  did  not  go  out  of  the  city,  but  from  the  tombs,  and  Luke 
himself,  throughout  the  w^hole  passage,  gives  us  to  under- 
stand that  the  man  lived  in  solitary  places.  These  w^ords, 
therefore,  there  met  him  a  certain  man  out  of  the  city,  I  under- 
stand to  mean,  that,  before  Christ  came  near  the  city,  the 
demoniac  met  him  in  that  direction. 

As  to  the  opinion  that  the  man  dwelt  among  the  graves, 
either  because  devils  are  delighted  with  the  stench  of  dead 
bodies,  or  gratified  by  the  smell  of  oblations,  or  because  they 
watch  over  souls  which  are  desirous  to  approach  their  bodies ; 
it  is  an  idle,  and,  indeed,  a  foolish  conjecture.  On  the  con- 
trary, this  wretched  man  was  kept  among  the  graves  by  an 
unclean  spirit,  that  he  might  have  an  opportunity  of  terrify- 
ing him  continually  with  the  mournful  spectacle  of  death,  as 
if  he  were  cut  off  from  the  society  of  men,  and  already  dwelt 
among  the  dead.  We  learn  from  this  also,  that  the  devil 
does  not  only  torment  men  in  the  present  life,  but  pursues 
them  even  to  death,  and  that  in  death  his  dominion  over 
them  is  chiefly  exercised. 

Mark  V.  3.  And  no  man  could  bind  him,  not  even  with 
chains.  Naturally,  he  was  not  able  to  break  the  chains ;  and 
hence  we  infer  that  Satan  is  sometimes  permitted  to  make 
extraordinary  movements,  the  effect  of  which  goes  beyond 

^  "  Combien  qu'il  ne  iiist  pas  tant  cognu  que  le  premier  ;" — "  though 
he  was  not  so  well  known  as  the  former." 


430  COMMENTARY  ON  A 

our  comprehension  and  beyond  ordinary  means.  We  often 
perceive  in  madmen  mucli  greater  strength  than  belongs  to 
their  natural  capacity  ;  and  we  are  not  at  liberty  to  deny  that, 
in  such  cases,  the  devil  does  his  part  when  God  permits  him  : 
but  the  force,  which  is  described  by  the  Evangelists,  was  far 
greater.^  It  was  indeed  a  sad  and  shocking  exhibition,  but 
may  serve  to  remind  us  how  wretched  and  alarming  it  is  to 
be  placed  under  the  tyranny  of  Satan,  and  also  that  bodily 
agony,  however  violent  or  cruel,  is  not  more  to  be  dreaded 
than  distress  of  mind. 

Mark  Y.  6.  Worshipped  him?  The  arrangement  of  the 
narrative  may  be  thus  stated.  When  the  demoniacs  came  to 
meet  him,  Christ  ordered  the  unclean  spirits  to  go  out  of  them  : 
and  then  they  prayed  and  entreated  that  he  would  not  tor- 
ment them  before  the  time.  The  worship,  therefore,  did  not  pre- 
cede Christ's  words  :  nor  did  they  complain  that  Christ  gave 
them  uneasiness^  till  he  urged  them  to  go  out.  We  ought 
to  be  aware  that  they  did  not  come  of  their  own  accord  into 
the  presence  of  Christ,  but  were  drawn  by  a  secret  exercise 
of  his  authority.  As  they  had  formerly  been  accustomed  to 
carry  men  off,  in  furious  violence,  to  the  tombs,  so  now  a 
superior  power  compels  them  to  appear  reluctantly  at  the 
tribunal  of  their  judge. 

Hence  we  infer,  that  the  whole  of  Satan's  kingdom  is  sub- 
ject to  the  authority  of  Christ.'*  For  the  devils,  when  Christ 
summons  them  to  appear  before  him,  are  not  more  at  their 
own  disposal  than  were  the  wretched  men  whom  their 
tyranny  was  wont  to  drive  about  in  every  direction.  At 
length,  by  the  secret  power  of  Christ,  they  are  dragged  be- 
fore him,  that,  by  casting  them  out,  he  may  prove  himself  to 

*  "  Mais  I'effort  et  la  violence  que  les  Evangelistes  descrivent  estoit 
bien  autre  et  plus  grande  ;" — "  but  the  effort  and  the  violence,  which  the 
Evangelists  describe,  was  quite  different  and  much  greater." 

2  '^  S'enchna  devant  luy  ;" — "  kneeled  down  before  him." 

'  "  Et  ils  ne  se  sont  point  plainds  que  Christ  les  tormentast,  sinon 
quandil  les  pressoit  de  sortir  ;" — "  and  they  did  not  complain  that  Christ 
tormented  them,  till  he  urged  them  to  go  out." 

4  "  Que  tout  le  regne  de  Satan  est  tenu  en  bride  sous  la  domination 
de  Christ ;" — "  that  all  the  kingdom  of  Satan  is  kept  in  check  under  the 
government  of  Christ." 


HARMONY  OF  THE  EVANGELISTS.  431 

be  the  deliverer  of  men.  Reluctantly  too  they  worship  him, 
and  their  rebellious  complaints  testify  that  their  confession 
was  not  made  from  choice,  but  was  drawn  from  them  by  force. 

Matthew  VIII.  29.  What  have  ice  to  do  with  thee  ?  Will- 
ingly would  they,  by  this  word,  drive  him  far  from  them. 
But  when  they  see  that  they  are  held  under  restraint,  and 
that  it  is  in  vain  for  them  to  decline  his  authority,  they  com- 
plain that  they  are  tormented  before  the  time,  and  likewise 
mingle  entreaty.  Thus  we  see  that  the  devils  breathe  no- 
thing but  rebellion  against  God;  and  yet,  with  all  their 
swelling  pride,  they  are  crushed  and  fall  in  a  moment :  for 
their  malice  and  obstinacy,  which  is  never  subdued,  ceases 
not  to  struggle  against  the  government  of  God,  and  yet  it  is 
compelled  to  yield. 

Christ  does  not  openly  reject,  as  he  did  on  other  occa- 
sions, the  confession  of  the  devil ;  and  the  reason  appears  to 
be,  that  their  enmity  towards  him  was  so  manifest,  as  to 
remove  every  opportunity  of  unfavourable  or  calumnious 
imputation.  Besides,  Christ  paid  regard  to  the  spectators. 
Accordingly,  when  malicious  and  wicked  men  were  present, 
he  was  more  eager  to  repress  calumnies,  and  more  inclined 
to  put  a  severe  restraint  on  devils.  On  the  present  occa- 
sion, it  was  quite  enough  that  the  devils,  while  they  were 
offering  a  prayer  and  entreaty,  raged  and  stormed  against 
him. 

Hast  thou  come  hither  before  the  time  to  torment  us  ?  Some 
explain  this  kind  of  torment  as  consisting  in  their  being  com- 
pelled to  set  at  absolute  liberty  the  man  whom  they  possessed. 
Others  understand  it  as  referring  to  the  last  day  of  judgment. 
My  view  of  it  is,  that  they  trembled  in  the  presence  of  their 
Judge,  while  they  thought  of  their  punishment :  for,  though 
Christ  said  nothing,^  a  bad  conscience  told  them  what  they 
deserved.  As  criminals,  when  they  come  to  the  judgment- 
seat,  expect  their  punishment,  so  devils  and  all  wicked  men 
must  tremble  at  the  sight  of  God,  as  truly  as  if  they  already 
experienced  hell,  the  imquenchable  fire,  and  the  torments 

I  "  Sans  que  Christ  ouvrist  sa  bouche  5" — "  without  Christ  opening 
his  mouth.*' 


432  COMMENTARY  ON  A 

that  await  them.     Now,  the  devils  knew  that  Christ  was  the 
Judge  of  the  world ;  and  therefore  we  need  not  wonder  that  | 
the  sight  of  him  impressed  them  with   dread  of  immediate  I 
torment.  i 

Were  they  acquainted  with  the  day  of  the  last  judgment  ?  ' 
This  question,  which  some  have  proposed,  is  uncalled  for. 
What,  then,  is  the^meaning  [of  the  phrase,  before  the  time  ?  j 
It  means  that  the  reprobate  never  reckon  that  the  time  for  < 
punishing  them  is  fully  come :  for  they  would  willingly  delay  \ 
it  from  day  to  day.^  Any  measure  of  delay,  which  the  Lord  i 
is  pleased  to  allow  them,  is  counted  gain ;  and  thus  by  ; 
subterfuges  they  endeavour  to  avoid  his  sentence,  though  the  ; 
attempt  is  to  no  purpose. 

Mark  V.  9.  Mi/  name  is  Legion,  The  devil  was  compelled  ' 
by  Christ  to  pronounce  this  word,  that  he  might  more  fully  j 
display  the  greatness  and  excellence  of  his  grace.  There 
must  have  been  good  reasons  why  this  man  should  have  en-  ] 
dured  so  severe  a  punishment  as  to  have  an  army  of  devils,  ] 
so  to  speak,  dwelling  within  him.  What  compassion  then  ; 
was  it,  to  rescue  from  so  many  deaths  a  man  who  was  more  j 
than  a  thousand  times  ruined !  It  was  a  magnificent  display  i 
of  the  power  of  Christ,  that  by  his  voice  not  one  devil,  but  a  i 
great  multitude  of  devils,  were  suddenly  driven  out.  Legion  \ 
denotes  here  not  a  definite  number  of  men,  but  merely  a  ; 
great  multitude.  ! 

Hence  it  is  evident  what  a  wretched  creature  man  is,  when  j 
he  is  deprived  of  the  divine  protection.  Every  man  is  not  ; 
only  exposed  to  a  single  devil,  but  becomes  the  retreat  of  \ 
vast  numbers.  This  passage  refutes  also  the  common  error,  ; 
which  has  been  borrowed  by  Jews  and  Christians  from  the  | 
heathens,  that  every  man  is  attacked  by  his  own  particular 
devil.^  On  the  contrary,  Scripture  plainly  declares,  that,  \ 
just  as  it  pleases  God,  one  devil  is  sometimes  sent  to  punish  \ 

1  "  lis  voudroyent  bien  tousjours  prolonger  leur  terme  ;" — "  they  - 
would  always  choose  to  prolong  their  time."  \ 

2  "A  scavoir  que  chacun  homme  ha  son  diable  et  son  mauvais  ano-e  qui  ^ 
lui  fait  la  guerre  ;" — "  namely,  that  each  man  has  his  devil  and  lus  evil  ] 
angel  who  makes  war  with  him."  ] 


HARMONY  OF  THE  EVANGELISTS.  433 

a  whole  nation,  and  at  other  times  many  devils  are  permitted 
to  punish  one  man :  as,  on  the  other  hand,  one  angel  some- 
times protects  a  whole  nation,  and  every  man  has  many 
angels  to  act  as  his  guardians.  There  is  the  greater  neces- 
sity for  keeping  diligent  watch,  lest  so  great  a  multitude  of 
enemies  should  take  us  by  surprise. 

Mark  V.  10.  And  entreated  him  earnestly,  Luke  says, 
they  requested  that  they  might  not  be  sent  into  the  deep. 
Some  explain  these  words  to  mean  that  they  wished  to  avoid 
uninhabited  places.^  I  rather  view  it  as  referring  to  their 
rage  for  doing  mischief.  As  the  devils  have  no  other  object 
than  to  prowl  among  men,  like  lions  in  search  of  prey,  they 
are  grieved  at  being  plunged  into  the  deep,  where  they  will 
have  no  opportunity  of  injuring  and  ruining  men.  That  this 
is  the  true  meaning  may  be  inferred  from  the  words  of  Mark, 
who  says  that  they  requested  that  they  might  not  be  com- 
pelled to  go  out  of  the  country.  In  a  word,  they  manifest 
their  disposition  to  be  such,  that  there  is  nothing  which  they 
more  eagerly  desire  than  the  destruction  of  mankind. 

Matthew  VIII.  31.  Permit  us  to  depart  into  the  herd  of 
swine.  Some  conjecture  that  they  wished  to  attack  the 
swine,  because  they  are  filled  with  enmity  to  all  God's  crea- 
tures. I  do  admit  it  to  be  true,  that  they  are  entirely  bent 
on  confounding  and  overthrowing  the  whole  order  of  nature 
which  God  has  appointed.  But  it  is  certain  that  they  had  a 
more  remote  object  in  view,  to  excite  the  inhabitants  of  that 
country  to  curse  God  on  account  of  the  loss  of  the  swine. 
When  the  devil  thunders  against  Job's  house,  he  does  so  not 
from  any  hatred  he  bears  to  timber  or  stones,  but  in  order 
that  the  good  man,  through  impatience  at  suffering  loss,  may 
break  out  against  God.  Again,  when  Christ  consents,  he 
does  not  listen  to  their  prayers,  but  chooses  to  try  in  this 
manner  what  sort  of  people  the  Gadarenes  are.  Perhaps, 
too,  it  is  to  punish  their  crimes  that  he  grants  to  the  devils 

^  "  Ce  qu*aucuns  exposent  comme  si  les  diables  n'eussent  point  voulu 
aller  en  lieu  desert ;" — "  which  some  explain  as  if  the  devils  did  not  wish 
to  go  into  a  desert  place." 

VOL.   I.  2  E 


434  COMMENTARY  ON  A 

SO  much  power  over  their  swine.  While  the  reason  of  it  is 
not  known  by  us  with  certainty,  it  is  proper  for  us  to  behold 
with  reverence,  and  to  adore  with  devout  humiHty,  the 
hidden  judgment  of  God.  This  passage  shows  also  the  fool- 
ish trifling  of  some  irreligious  men,  who  imagine  that  the 
devils  are  not  actually  existing  spirits,  but  merely  the  de- 
praved affections  of  men  :  for  how  could  covetousness,  ambi- 
tion, cruelty,  and  deceit,  enter  into  the  swine  ?  Let  us  learn 
also,  that  unclean  spirits  (as  they  are  devoted  to  destruction) 
are  the  enemies  of  mankind ;  so  that  they  plunge  all  whom 
they  can  into  the  same  destruction  with  themselves. 

Mark  Y.  15.  And  they  come  to  Jesus.  We  have  here  a 
striking  proof  that  not  all  who  perceive  the  hand  of  God 
profit  as  they  ought  to  do,  by  yielding  themselves  to  him  in 
sincere  godliness.  Having  seen  the  miracle,  the  Gadarenes 
were  afraid,  because  the  majesty  of  God  shone  brightly  in 
Christ.  So  far  they  did  right :  but  now  that  they  send  him 
out  of  their  territories,  what  could  have  been  done  worse  than 
this  ?  They  too  were  scattered,  and  here  is  a  shepherd  to 
collect  them :  or  rather,  it  is  God  who  stretches  out  his  arms, 
through  his  Son,  to  embrace  and  carry  to  heaven  those  who 
were  overwhelmed  by  the  darkness  of  death.  They  choose 
rather  to  be  deprived  of  the  salvation  which  is  offered  to 
them,  than  to  endure  any  longer  the  presence  of  Christ. 

The  apparent  ground  of  their  offence  is  the  loss  of  the 
swine:  but  Luke  assigns  a  loftier  cause,  that  they  were 
seized  with  a  great  fear '^  and  certainly,  if  they  had  been 
exasperated  by  the  loss  which  they  sustained,  they  would  not 
have  requested  him,  but  would  rudely  have  driven  him  out. 
They  honour  him  as  God's  minister,  and  yet  are  so  struck 
with  dread  as  to  desire  that  he  will  go  to  a  distance  from 
them.  Thus  we  see  that  they  were  not  at  all  moved  by  a 
sense  of  the  divine  grace.  And  indeed,  though  all  wicked 
men  adore  God,  and  bestow  great  pains  on  appeasing  hun, 


^  "  'E(po/35j^>j(rou/,  tliey  were  afraid^  (Mark  v.  15,)  is  by  most  Commen- 
tators understood  of  fear  lest  they  might  suffer  a  yet  greater  calamity ; 
but  it  rather  denotes  awe  at  the  stupendous  miracle." — Bloomjield. 


HARMONY  OF  THE  EVANGELISTS.  435 

yet  if  they  had  their  choice,  they  would  withdraw  to  the 
greatest  possible  distance  from  him :  for  his  face  is  terrible, 
so  long  as  they  contemplate  him  as  a  Judge,  and  not  as  a 
Father.  The  consequence  is,  that  the  gospel,  which  is  more 
delightful  than  any  thing  that  can  be  conceived,  is  every- 
where considered  to  be  so  dismal  and  severe,  that  a  good 
part  of  the  world  would  wish  that  it  were  buried. 

And  yet  it  is  true  that  their  fear  was  partly  occasioned  by 
their  loss.  Thus  at  the  present  day,  so  long  as  men  believe 
that  the  kingdom  of  God  is  opposed  to  their  interest,  either 
of  a  public  or  private  nature,  they  are  prepossessed  by  a  de- 
praved and  carnal  fear,  and  have  no  relish  for  his  grace. 
Accordingly,  when  he  comes,  they  think  that  God  does  not 
regard  them  with  favour,  but  rather  with  anger,  and,  so  far 
as  lies  in  their  power,  they  send  him  to  another  place.  It  is 
a  mark  of  shameful  insensibility  in  those  men,  that  the  loss 
of  their  swine  gives  them  more  alarm  than  the  salvation  of 
their  soul  would  give  them  joy. 

Luke  VIII.  38.  j^nd  the  men  requested.  The  Gadarenes 
cannot  endure  to  have  Christ  among  them  :  but  he  who  has 
been  delivered  from  the  devil  is  desirous  to  leave  his  own 
country  and  follow  him.  Hence  we  learn  how  wide  is  the 
difference  between  the  knowledge  of  the  goodness,  and  the 
knowledge  of  the  power ,  of  God.  Power  strikes  men  with 
terror,  makes  them  fly  from  the  presence  of  God,  and  drives 
them  to  a  distance  from  liim :  but  goodness  draws  them 
gently,  and  makes  them  feel  that  nothing  is  more  desirable 
than  to  be  united  to  God.  Why  Christ  refuses  to  have  this 
man  as  one  of  his  followers  we  cannot  determine  with  cer- 
tainty, if  it  was  not  that  he  expected  the  man  to  make  him- 
self more  extensively  useful  by  communicating  to  his  Gentile 
countrymen  the  remarkable  and  extraordinary  act  of  kindness 
which  he  had  received ;  and  this  he  actually  did,  as  we  are 
assured  by  Mark  and  I-.uke. 

39.  Relate  those  things  which  God  hath  done  for  thee.  He 
bids  him  relate  not  his  own  work,  but  the  work  of  God,  His 
design  in  doing  so  is,  that  he  may  be  acknowledged  to  be 


436  COMMENTARY  ON  A 

the  true  minister  and  prophet  of  God,  and  may  thus  acquire 
authority  in  teaching.  In  this  gradual  manner  it  was  proper 
to  instruct  an  ignorant  people,  who  were  not  yet  acquainted 
with  his  divinity.  Though  Christ  is  the  ladder  by  which  we 
ascend  to  God  the  Father,  yet,  as  he  was  not  yet  fully  mani- 
fested, he  begins  with  the  Father,  till  a  fitter  opportunity 
occurred. 

We  must  now  add  the  symbolical  meaning.^  In  the  per- 
son of  one  man  Christ  has  exhibited  to  us  a  proof  of  his  grace, 
which  is  extended  to  all  mankind.  Though  we  are  not 
tortured  by  the  devil,  yet  he  holds  us  as  his  slaves,^  till  the 
Son  of  God  delivers  us  from  his  tyranny.^  Naked,  torn,  and 
disfigured,  we  wander  about,^  till  he  restores  us  to  soundness 
of  mind.  It  remains  that,  in  magnifying  his  grace,  we  testify 
our  gratitude. 

^  "  Nunc  addenda  est  anagoge." — "Maintenant  il  reste  d'adj ouster  la 
deduction  ou  derivation  ;" — "it  now  remains  to  add  the  inference  or  re- 
moter instruction." — The  word  anagoge^  or  rather  dvotyayvi,  was  techni- 
cally employed  by  divines  of  the  allegorizing  school  to  denote  the  mystical 
meaning,  which  was  the  last  and  most  recondite,  as  the  literal  was  the  first 
and  most  obvious,  of  the  various  meanings  which  they  supposed  to  be  con- 
tained in  every  verse  of  the  Bible.  Never  did  those  men  encounter  a 
more  zealous  or  more  formidable  opponent  than  Calvin.  But,  while  he 
manfully  sets  his  face  against  all  that  is  mystical^  when  it  can  plead  no 
higher  authority  than  the  ravings  of  a  wild  imagination,  he  is  equally 
careful  that  those  instructions  which  are  indicated,  though  not  directly 
conveyed,  by  the  sacred  writers,  shall  receive  due  consideration.  He  lays 
down  as  a  general  principle,  which  he  endeavours  to  support  by  the  word 
of  God,  that  the  cures  of  bodily  diseases,  performed  by  our  Lord  and  his 
apostles,  were  intended  to  be  5?/wi&oZtcoZ  of  the  removal  of  spmtual  diseases 
by  the  power  and  grace  of  the  Great  Physician.  Seldom  does  he  close 
his  illustration  of  one  of  those  miracles  without  adverting  to  the  loftier  and 
more  important  occasions  on  which  the  arm  of  the  Deliverer  wiU  putforth 
its  strength.  It  is  to  this  symbolical  meaning  that  Calvin,  under  the  word 
uvotyuy^^  borrowing  the  language,  but  disavowing  the  principles,  of  an 
ancient  school,  now  proceeds  to  draw  the  attention  of  his  reader.  The 
grounds  of  his  opinion  it  were  foreign  to  over  purpose  to  examine,  but  we 
have  judged  it  necessary  to  append  this  note,  in  order  to  bring  out  clearly 
what  the  Author  means. — Ed. 

^  "  Toutesfois  nous  luy  sommes  serfs  et  esclaves ;" — "  yet  we  are  his 
serfs  and  slaves." 

'  "  De  la  tyrannic  malheureuse  d'iceluy  ;" — "  from  his  unhappy 
tyranny." 

*  "  Nous  ne  faisons  que  trainer  9k  et  la  estans  nuds,  deschirez,  et  dis- 
figurez  ;" — "  we  do  but  drag  along  here  and  there,  being  naked,  torn,  and 
disfigured." 


HARMONY  OF  THE  EVANGELISTS. 


437 


Matthew. 

X.  1.  And  having  called  the  twelve  dis- 
ciples,^ he  gave  them  power  against  the  un- 
clean spirits,  to  cast  them  out,  and  to  cure 
any  disease  and  any  sickness.  2.  Now  the 
names  of  the  twelve  apostles  are  these :  The 
first,  Simon,  who  is  called  Peter,  and  Andrew 
his  brother ;  James  the  son  of  Zebedee,  and 
John  his  brother;  3.  Phihp  and  Bartholomew; 
Thomas,  and  Matthew  the  publican ;  James 
the  son  of  Alpheus,  and  Lebbeus,  surnamed 
Thaddeus ;  4.  Simon  the  Canaanite,  and  Judas 
Iscariot,  who  also  betrayed  him.  5.  These, 
twelve  in  number,  Jesus  sent  out,  and  com- 
manded them,  saying.  Go  not  into  the  way  of 
the  Gentiles,'  and  enter  not  into  a  city  of  the 
Samaritans :  6.  But  go  rather  to  the  lost  sheep 
of  the  house  of  Israel.^  7.  And  when  you  have 
departed,  preach,  saying.  The  kingdom  of  hea- 
ven is  at  hand.  8.  Cure  the  diseased,  cleanse 
the  lepers,  raise  the  dead,  cast  out  devils : 
fi-eely  you  have  received,  freely  give.* 


Mark.        Luke. 


VI.  1. 

And  he 
calleth  the 
twelve,and 
began  to 
send  them 
out  two  and 
two,  and 
gave  them 
power  a- 
gainst"''  the 
unclean 
spirits. 


IX.   1. 
And    hav- 
ing     call- 
ed        the 
twelve,^ 
Jesus  gave 
them  pow- 
er and  au- 
thority 
over        all 
devils,  and 
to  cure  dis- 
eases.      2. 
And     sent 
them       to 
preach  the 
kingdom 
of       God, 
and  to  cure 
the        dis- 


The  calling  of  the  Apostles  is  here  described  to  us,  not  as 
on  a  former  occasion,  when  the  Lord  Jesus  Christ,  intending 
to  prepare  them  for  their  office,  selected  them  for  admission 
into  his  private  circle.  They  are  now  called  to  immediate 
performance,  are  ordered  to  prepare  themselves  for  the  work, 
receive  injunctions,  and,  that  there  may  be  no  want  of  autho- 
rity, are  endued  with  the  power  of  the  Holy  Spirit.  For- 
merly, they  were  held  in  expectation  of  future  labour :  now, 
Christ  announces  that  the  hour  is  come  when  they  must  put 
their  hands  to  the  work.  It  is  proper  to  observe,  however, 
that  he  does  not  as  yet  speak  of  perpetual  apostleship,  but 
only  of  temporary  preaching,  which  was  fitted  to  awaken  and 


1  "  Lors  ayant  appele  a  soy  ses  douze  disciples  •,*' — "  then  having  called 
to  himself  his  twelve  disciples." 

2  "  N'aUez  point  vers  les  Gentils  ;" — "  go  not  towards  the  Gentiles." 

'  "Mais  plustost  allez  aux  ouailles  de  la  maison  d'lsrael,  qui  sont 
peries  ;'' — "  but  rather  go  to  the  flocks  of  the  house  of  Israel,  which  are 
lost." 

*  "  Yous  I'avez  receu  pour  neant,  donnez-le  pour  neant ;" — "  you  have 
received  it  for  nothing,  give  it  for  nothing." 

s  "  Sur  les  esprits  immondes ;" — "  over  the  unclean  spirits." 

6  "  Puis  apres  avoir  appele  ses  douze  disciples  ensemble ;" — "  then  after 
having  called  his  twelve  disciples  together." 


438  COMMENTARY  ON  A 

excite  the  minds  of  men,  that  they  might  be  more  attentive 
to  hear  Christ.  So  then  they  are  now  sent  to  proclaim 
throughout  Judea  that  the  time  of  the  promised  restoration 
and  salvation  is  at  hand:  at  a  future  period,  Christ  will 
appoint  them  to  spread  the  Gospel  through  the  whole 
world.  Here,  he  emploj^s  them  as  assistants  only,  to  secure 
attention  to  him  where  his  voice  could  not  reach  :  afterwards, 
he  will  commit  into  their  hands  the  office  of  teaching  which 
he  had  discharged.  It  is  of  great  importance  to  observe  this, 
that  we  may  not  suppose  it  to  be  a  certain  and  fixed  rule  laid 
down  for  all  ministers  of  the  word,  when  our  Lord  gives  in- 
structions to  the  preachers  of  his  doctrine  as  to  what  he 
wishes  them  to  do  for  a  short  time.  From  inattention  to  this 
point  many  have  been  led  astray,  so  as  to  demand  from  all 
ministers  of  the  word,  without  distinction,  conformity  to  this 
rule.^ 

Matthew  X.  1.  And  having  called  the  twelve  disciples.  The 
number,  twelve,  was  intended  to  point  out  the  future  restora- 
tion of  the  Church.  As  the  nation  was  descended  from  twelve 
patriarchs,  so  its  scattered  remains  are  now  reminded  by 
Christ  of  their  origin,  that  they  may  entertain  a  fixed  hope 
of  being  restored.  Although  the  kingdom  of  God  was  not 
in  so  flourishing  a  state  in  Judea,  as  to  preserve  the  nation 
entire,  but,  on  the  contrary,  that  people,  which  already  had 
miserably  fallen,  deserved  doubly  to  die  on  account  of  in- 
gratitude in  despising  the  grace  which  had  been  offered  to 
them,  yet  this  did  not  prevent  a  new  nation  from  afterwards 
springing  up.  At  a  future  period,  God  extended  far  beyond 
Zion  the  sceptre  of  the  power  of  his  Son,  and  caused  rivers 
to  flow  from  that  fountain,  to  water  abundantly  the  four 
quarters  of  the  world.  Then  God  assembled  his  Israel  from 
every  direction,  and  united  into  one  body  not  only  the  scat- 
tered and  torn  members,  but  men  who  had  formerly  been 
entirely  alienated  from  the  people  of  God. 

It  was  not  without  reason,  therefore,  that  the  Lord,  by 

^  "  Youlant  reigler  indifferemment  tows  ministres  de  la  parole  selon  ce 
qui  est  ici  dit ;" — "  wishing  to  regulate  indiscrimLDately  all  ministers  of  the 
word  according  to  what  is  here  said." 


HARMONY  OF  THE  EVANGELISTS.  439 

appointing,  as  it  were,  twelve  patriarchs,  declared  the  restora- 
tion of  the  Church.  Besides,  this  number  reminded  the 
Jews  of  the  design  of  his  coming ;  but,  as  they  did  not  yield 
to  the  grace  of  God,  he  begat  for  himself  a  new  Israel.  If 
you  look  at  the  beginnings,  it  might  appear  ridiculous  that 
Christ  should  bestow  such  honourable  titles  on  persons  who 
w^ere  mean  and  of  no  estimation  :  but  their  astonishing  suc- 
cess, and  the  wide  extension  of  the  Church,  make  it  evident 
that,  in  honourable  rank  and  in  numerous  offspring,  the 
apostles  not  only  are  not  inferior  to  the  patriarchs,  but  greatly 
excel  them. 

Gave  them  power.  The  apostles  had  almost  no  rank  among 
men,  while  the  commission  which  Christ  gave  them  was 
divine.  Besides,  they  had  neither  ability  nor  eloquence, 
while  the  excellence  and  novelty  of  their  office  required  more 
than  human  endo^anents.^  It  was  therefore  necessary  that 
they  should  derive  authority  from  another  source.  By  en- 
abling them  to  perform  miracles,  Christ  invests  them  with 
the  badges  of  heavenly  power,  in  order  to  secure  the  confi- 
dence and  veneration  of  the  people.  And  hence  we  may 
infer  what  is  the  proper  use  of  miracles.  As  Christ  gives  to 
them  at  the  same  time,  and  in  immediate  connection,  the 
appointment  to  be  preachers  of  the  gospel  and  ministers  of 
miracles,  it  is  plain  that  miracles  are  nothing  else  than  seals 
of  his  doctrine,  and  therefore  we  are  not  at  Hberty  to  dissolve 
this  close  connection.  The  Papists,  therefore,  are  guilty  of 
forgery,  and  of  wickedly  corrupting  the  works  of  God,  by 
separating  his  word  from  miracles. 

2.  The  fir  St  J  Simon,  who  is  called  Peter,  The  Church  of 
Kome  displays  extreme  folly  in  drawing  from  this  passage 
their  doctrine  of  the  primacy.  That  Simon  Peter  was  the 
first  among  the  apostles  we  readily  allow :  but  what  was  true 
in  reference  to  a  few  persons,  cannot,  on  any  proper  grounds, 
be  extended  to  the  whole  world.     Besides,  the  circumstance 

1  "  Et  cependant  line  charge  si  excellente  et  nouvelle  requeroit  des 
graces  plus  grandes  qu'on  n'en  peut  trouver  en  Fhomme  ;"— "  and  yet  an 
office  so  excellent  and  new  demanded  higher  gi^aces  than  can  be  found 


440  COMMENTARY  ON  A 

of  his  being  mentioned  first,  does  not  imply  that  he  possessed 
authority  over  his  companions.  Granting  all  that  they  ask 
regarding  Peter,  his  rank  will  be  of  no  avail  to  the  Roman 
See,  till  they  prove  that  wicked  and  sacrilegious  apostles  are 
Peter's  successors. 

5.  Into  the  way  of  the  Gentiles.  This  makes  still  more 
evident  what  I  have  lately  hinted,  that  the  office,  which  was 
then  bestowed  on  the  apostles,  had  no  other  object  than  to 
awaken  in  the  Jews  the  hope  of  an  approaching  salvation,  and 
thus  to  render  them  more  attentive  to  hear  Christ.  On  this 
account,  he  now  confines  within  the  limits  of  Judea  their 
voice,  which  he  afterwards  commands  to  sound  everywhere  to 
the  farthest  limits  of  the  world.  The  reason  is,  that  he  had 
been  sent  by  the  Father  to  be  the  minister  of  circumcision,  to 
fulfil  the  promises  y  which  had  anciently  been  given  to  the  fathers, 

(Rom.  XV.  8.)  Now  God  had  entered  into  a  special  cove- 
nant with  the  family  of  Abraham ;  and  therefore  Christ  acted 
properly  in  confining  the  grace  of  God,  at  the  outset,  to  the 
chosen  people,  till  the  time  for  publishing  it  were  fully  come. 
But  after  his  resurrection,  he  spread  over  all  nations  the 
blessing  which  had  been  promised  in  the  second  place,  be* 
cause  then  the  veil  of  the  temple  had  been  rent,  (Matth.  xxvii. 
51,)  and  the  middle  ivall  of  partition  had  been  thrown  down, 
(Eph.  ii.  14.)  If  any  one  imagine  that  this  prohibition  is 
unkind,  because  Christ  does^  not  admit  the  Gentiles  to  the 
enjoyment  of  the  gospel,  let  him  contend  with  God,  who,  to 
the  exclusion  of  the  rest  of  the  world,  established  with  the 
seed  of  Abraham  alone  his  covenant,  on  which  the  command 
of  Christ  is  founded. 

6.  But  go  rather  to  the  lost  sheep.  The  first  rank,  as  we 
have  said,  is  assigned  to  the  Jews,  because  they  were  the 
first-born ;  or  rather,  because  at  that  time  they  alone  were 
acknowledged  by  God  to  belong  to  his  family,  while  others 
were  excluded.^     He  calls  them  lost  sheep,  partly  that  the 


^   "  Les  autres  en  estans  eslognez  et  bannis ;" — "  the  others  being 
removed  and  banished  from  it." 


HARMONY  OF  THE  EYANGELISTS.  441 

apostles,  moved  by  compassion,  may  more  readily  and  with 
warmer  affection  run  to  their  assistance,  and  partly  to  inform 
them  that  there  is  at  present  abundant  occasion  for  their 
labours.  At  the  same  time,  under  the  figure  of  this  nation, 
Christ  taught  what  is  the  condition  of  the  whole  human 
race.  The  Jews,  who  were  near  to  God,  and  in  covenant 
with  him,  and  therefore  were  the  lawful  heirs  of  eternal  life, 
are  nevertheless  pronounced  to  be  lost,  tiU  they  regain  sal- 
vation through  Christ.  What  then  remains  for  us  who  are 
inferior  to  them  in  honour  ?^  Again,  the  word  sheep  is 
applied  even  to  the  reprobate,  who,  properly  speaking,  did 
not  belong  to  the  flock  of  God,  because  the  adoption  ex- 
tended to  the  whole  nation ;  as  those  who  deserved  to  be 
rejected,  on  account  of  their  treachery,  are  elsewhere  called 
the  children  of  the  kingdom,  (Matth.  viii.  12.)  In  a  word,  by 
the  term  sheep,  Christ  recommends  the  Jews  to  the  apostles, 
that  they  may  dedicate  their  labours  to  them,  because  they 
could  recognize  as  the  flock  of  God  none  but  those  who  had 
been  gathered  into  the  fold. 

7.  Preach,  saying.  This  is  the  preaching^  I  spoke  of,  by 
which  Christ  intended  to  arouse  the  minds  of  the  nation  to 
expect  an  approaching  redemption.  The  kingdom  of  heaven 
is  at  hand.  For  the  kingdom  of  heaven  Luke  substitutes  tlie 
kingdom  of  God ;  but  the  meaning  is  the  same.  It  was  to 
inform  the  Jews,  first,  that  they  owed  their  restoration  to 
divine  agency,  and  not  to  the  kindness  of  men ;  secondly, 
that  under  the  reign  of  God  their  condition  would  be  pros- 
perous ;  and,  thirdly,  that  the  happiness  which  had  been  pro- 
mised to  them  was  not  earthly  and  fading,  but  heavenly  and 
eternal. 

8.  Cure  the  diseased.  As  he  has  bestowed  on  them  power, 
so  he  enjoins  them  to  be 'faithful  and  liberal  in  dispensing  it, 
and  charges  them  not  to  suppress  that  power,  which  had 
been  lodged  with  them  for  the  common  benefit  of  all.     By 

'  "  Qui  n'avons  point  une  telle  prerogative  ;" — "  who  have  not  such  a 
prerogative." 

■  "  La  predication,  ou  publication  ;" — "  the  preaching,  or  publication." 


442  COMMENTARY  ON  A 

those  miracles  he  shows  why  he  was  sent  by  the  Father, 
and  what  was  the  design  of  his  Gospel.  It  is  not  without 
design  that  he  enjoins  them  to  raise  the  dead  and  heal  the  sick, 
instead  of  bringing  diseases  on  the  healthy  and  inflicting 
death  on  the  living.  There  is  an  analogy  and  resemblance, 
therefore,  which  those  miracles  bear  to  the  office  of  Christ ; 
and  this  is  intended  to  inform  us,  that  he  came  to  bestow 
upon  us  every  blessing,  to  rescue  us  from  the  tyranny  of 
Satan  and  of  death,  to  heal  our  diseases  and  sins,  and  to  re- 
lieve us  from  all  our  miseries. 

Freely  you  have  received.'^  That  they  may  be  more  willing 
to  communicate  the  gifts  which  he  had  bestowed  on  them, 
he  declares  that  they  were  not  entrusted  to  them  for  their 
own  individual  renown,  but  in  order  that  they  might  be,  as 
it  were,  a  sort  of  channels  for  transmitting  the  free  bounty 
of  God.  "  Consider  whence  you  derived  this  power.  As  it 
flowed  without  any  merit  of  yours  from  the  pure  grace  of 
God,  it  is  proper  that,  through  your  agency,  it  should  flow 
freely  to  others." 

We  know  how  unwilling  every  man  is  to  communicate  to 
others  what  he  considers  to  belong  to  himself,  and  how  any 
one  who  excels  the  rest  of  the  brethren  is  apt  to  despise 
them  all.  No  higher  commendation  could  have  been  given 
to  a  liberal  communication  of  spiritual  gifts,  than  by  the 
warning  which  Christ  gives  them,  that  no  man  surpasses 
another  through  his  own  industry,  but  through  the  unde- 
served kindness  of  God.  Now  Christ  has  presented  to  us 
in  his  ministers  a  proof  of  that  grace  which  had  been  pre- 
dicted by  Isaiah,  (Iv.  1,)  Ho,  every  one  that  thirsteth,  come 
ye  to  the  waters,  and  he  that  hath  no  money  ;  come  ye,  buy  and 
eat;  yea,  come,  buy  wine  and  milk  without  money  and  without 
price.  At  the  same  time  he  shows,  that  no  man  will  be  a 
sincere  minister  of  his  word  or  dispenser  of  his  grace,  till  he 
is  prepared  to   bestow  his  labour  gratuitously,^  and  that  all 

'  "  Vous  I'avez  receu  pour  neant ;" — "  you  have  received  it  for  no- 
tliing." 

'  "  S'il  n'est  prest  de  s'y  employer,  et  d'y  mettre  son  labeur  gi-atuite- 
ment,  et  sans  consideration  de  son  profit ;" — "if  he  is  not  ready  to  be 
employed  in  it,  and  to  bestow  liis  labour  on  it  gratuitously,  and  without 
regard  to  his  own  gain." 


HARMONY  OF  THE  EVANGELISTS. 


443 


hirelings  basely  corrupt  and  profane  the  sacred  office  of 
teaching.  Yet  it  is  not  inconsistent  with  this  gratuitous 
dispensation,  that  the  teachers  of  the  church  receive  public 
salaries,  provided  that  they  willingly  and  generously  serve 
Christ  and  his  church,  and  that  their  support  is,  in  some 
sort,  an  accessory  of  their  labour. 


Matthew. 

X.  9.  Do  not  provide 
gold,  nor  silver,^  nor  brass  in 
your  purses,  10.  Nor  scrip  for 
the  journey,  nor  two  coats, 
nor  shoes,  nor  staff:  for  the 
labourer  is  worthy  of  his  food. 
11.  But  into  whatsoever  city 
or  village  you  shall  enter,  in- 
quire what  person  in  it  is 
worthy,  and  remain  there  till 
you  depart.  12.  And  when 
you  shall  enter  a  house,  salute 
it.  13.  And  if  the  house  shall 
be  worthy,  may  your  peace 
come  upon  it :  but  if  it  shall 
not  be  worthy,  may  your 
peace  return  to  you.  14.  And 
whosoever  shall  not  receive 
you,  or  hear  your  words, 
when  you  go  out  of  that 
house  or  city,  shake  off  the 
dust  of  your  feet.  15.  Yerily  I 
say  to  you.  It  shall  be  more 
tolerable  for  the  land  of  So- 
dom and  of  Gomorrah  in  the 
day  of  judgment  than  for  that 
city. 


Mark. 

VI.  8.  And  com- 
manded them  to  take 
nothing  for  the  jour- 
ney, but  a  staff  only ; 
not  a  scrip,  nor  bread, 
nor  money  in  their 
girdle  :  9.  But  to  be 
shod  with  sandals,  and 
not  to  wear  two  coats. 
10.  And  he  said  to 
them.  Whenever  you 
shall  enter  into  a  house, 
remain  there  till  you 
depart  thence.  11. 
And  whoever  shall 
not  receive  you  or 
hear  you,  when  you 
go  out  of  that  place, 
shake  off  the  dust 
which  is  under  your 
feet  for  a  testimony  to 
them.  Verily  I  say  to 
you.  It  shall  be  more 
tolerable  for  Sodom 
and  Gomorrah  in  the 
day  of  judgment  than 
for  that  city. 


Luke. 

IX.  3.  And 
he  sidd  to  them, 
Carry  nothing 
for  the  journey, 
neither  a  staff, 
nor  a  scrip,  nor 
bread,  nor 

money;  and  do 
not  have  two 
coats  each.  4. 
And  into  what- 
soever house 
you  shall  en- 
ter, remain 
there,  and  de- 
part thence. 
5.  And  who- 
ever will  not 
receive  you, 
when  you  go 
out  of  that 
city,  shake  off 
even  the  dust 
from  your  feet 
for  a  testimony 
against  them. 


Matthew  X.  9.  Do  not  provide.  As  the  embassy  ^  was 
of  such  a  nature,  that  Christ  wished  the  disciples  to  traverse 
the  whole  of  Judea  within  a  few  days,  and  immediately  to 
return  to  him,  he  forbids  to  carry  luggage  with  them,  by 
which  this  speed  may  be  retarded.  Some  have  ignorantly 
supposed  that  the  rule  here  laid  down  for  the  ministers  of 
the  word,  or  for  the  apostles,  is  perpetual.  We  shall  pre- 
sently meet  with  a  few  sentences  which  have  a  more  ex- 


1  "  Ne  fliites  provision  d'or  ni  d'argent ;" — "  make  no  pro\ision  of  gold 
or  of  silver." 

2  "  La  commission  et  ambassade ;" — "  the  commission  and  embassy." 


444  COMMENTARY  ON  A 

tensive  reference :  but  the  present  injunctions  not  to  carry 
baggage  must  undoubtedly  be  restricted  to  that  temporary 
commission  of  which  I  have  already  spoken.  The  whole  of 
the  prohibition  oi  gold,  silver,  a  scrip,  and  two  coats,  which  is 
given  by  Matthew,  must  be  read  in  immediate  connection, 
as  is  evident  from  the  other  two  Evangelists. 

I  have  therefore  chosen  to  translate  [in  xrriffri<f6s,  do  not 
provide:  for  our  Lord  simply  intended  to  forbid  them  to 
take  any  thing  for  the  journey.  They  might  have  scrips,  and 
shoes,  and  a  change  of  coats,  at  home  ;  but  that  they  may  be 
better  prepared  for  the  journey,  he  orders  them  to  leave 
every  thing  that  would  be  burdensome.  Such  too  is  the 
import  of  what  Mark  says,  to  he  shod  with  sandals.  There  is 
an  appearance  of  contradiction  as  to  the  staff  or  stick  :  for, 
according  to  Mark,  the  staff  is  allowed,  while  according  to 
Matthew  and  Luke  it  is  refused.  But  there  is  an  ambiguity 
in  the  use  of  the  Hebrew  word  tO!3tJ^j  (shebet;)  and  the  Evan- 
gelists, though  they  wrote  in  Greek,  used  the  word  ^afSdog 
in  various  senses.  Matthew  and  Luke  mean  by  it  a  rod 
which  would  be  burdensome  to  the  person  who  carries  it : 
while  Mark  means  by  it  a  walking-stick  to  support  and  relieve 
a  traveller.  It  is  evident,  that  in  making  a  journey  it  was 
customary  to  carry  a  staff;  and  hence  those  words  of  Jacob, 
With  my  staff*  I  passed  over  this  Jordan,  (Gen.  xxxii.  10,)  by 
which  he  acknowledges  that  he  came  empty  and  without 
money  into  Syria. 

10.  For  the  labourer  is  ivorthy  of  his  food.  Christ  antici- 
pates an  objection  that  might  be  made :  for  it  might  appear 
to  be  a  harsh  condition  to  travel  through  the  whole  of  Judea 
without  any  provisions.^  Accordingly,  Christ  tells  them, 
that  they  have  no  reason  to  dread  that  they  will  suffer 
hunger ;  because,  wherever  they  come,  they  will  at  least  be 
worthy  of  their  food. '^  He  calls  them  labourers,  not  that  they 
resembled  ordinary  ministers,  who  labour  in  the  Lord's  vine- 

*  "  N'ayans  rien  de  quoy  faire  leurs  despens  ;" — "  having  no  means 
of  paying  their  expenses." 

^  "lis  gaigneront  bien  pour  le  moins  leur  nourriture  *," — "  they  will  get 
their  food  at  least." 


HARMONY  OP  THE  EVANGELISTS.  445 

yard,  and  who,  by  planting  and  watering,  bring  it  into  a 
state  of  cultivation;  but  merely  because  they  were  the 
heralds  of  a  richer  and  more  complete  doctrine.  They  did 
not  at  that  time  receive  the  office  of  preaching  any  farther 
than  to  render  the  Jews  attentive  to  the  preaching  of  the 
Gospel. 

11.  Inquire  what  person  in  it  is  worthy.  Again,  they  might 
object  that  they  would  be  deprived  of  the  food  to  which 
they  were  entitled,  because  nobody  would  acknowledge 
them  as  labourers.  But  Christ  meets  this  difficulty  also  by 
ordering  them  to  make  inquiry  what  person  in  each  city  is 
worthy  of  the  message  of  salvation.  By  these  words,  he 
bids  them  ask,  if  there  are  any  godly  and  upright  men,  who 
have  some  fear  and  reverence  for  God,  and  of  whose  readi- 
ness to  receive  instruction  good  hopes  may  be  entertained, 
that  they  may  direct  their  labours  chiefly  to  them.  For,  as 
they  were  not  at  liberty  to  remain  long  in  any  one  place,  it 
was  proper  to  begin  with  those  who,  in  some  respects,  were 
better  prepared. 

Remain  there  till  you  depart.  This  too  has  a  reference  to 
despatch  :  for  if  they  had  made  a  longer  stay  in  any  place,  it 
would  have  been  necessary  to  change  their  lodging,  that 
they  might  not  be  too  burdensome  to  any  individual.  When, 
therefore,  Christ  enjoins  them  to  remain  in  the  house  of  the 
person  who  shall  first  receive  them,  till  they  de-part  to  another 
city,  he  intimates  that  they  must  make  haste,  so  that,  after 
having  published  the  Gospel  in  one  city,  they  may  imme- 
diately run  to  another. 

12.  Salute  it.  As  they  could  not  distinguish  the  devout 
worshippers  of  God  from  despisers,  he  enjoins  them  to  ad- 
dress in  a  friendly  manner  any  family  which  they  may  have 
occasion  to  meet.  The  act  of  saluting  is  a  kind  of  opening 
to  a  conversation.  They  had  already  been  warned  to  look 
out  for  persons  to  entertain  them,  whose  religious  zeal  was 
generally  known  and  believed.  But  as  it  sometimes  happens 
that  persons  of  lofty  reputation,  when  they  are  brought  to  a 
serious  trial,  discover  their  impiety,  it  was  proper  that  this 


446  COMMENTARY  ON  A 

rule  should  be  expressly  laid  down.  The  meaning  therefore 
is  :  "  Make  trial,  when  you  first  enter,  whether  your  enter- 
tainers mil  cheerfully  submit  to  hear  you.  Whoever  shall 
willingly  embrace  your  doctrine,  remain  in  their  house,  that 
your  salutation  may  be  confirmed.  If  any  shall  reject, 
depart  from  them  immediately,  and,  so  far  as  lies  in  your 
power,  withdraw  your  salutation." 

13.  If  it  he  not  worthy.  The  import  of  this  mode  of 
expression  may  be  thus  stated, — "  As  their  ingratitude 
makes  them  unworthy  to  enjoy  the  blessing  of  God  which 
you  have  supplicated  for  them,  break  oiF  every  bond  of  com- 
munication." The  wordipeace  refers  to  the  mode  of  salutation 
which  was  generally  used  among  the  Jews.  As  the  Hebrew 
word  D^ /^?  (shalom,)  peace,  denotes  prosperity^  when  they 
desire  that  any  one  may  be  well  and  happy,  and  that  his 
affairs  may  succeed  to  his  wish,  they  pray  that  he  may  have 
peace.  I  do  acknowledge  that  the  apostles  brought  to  men 
a  different  kind  of  peace,  but  it  is  too  great  a  refinement  of 
speculation  to  make  this  passage  refer  to  the  free  reconcilia- 
tion which  takes  place  between  God  and  men. 

14.  And  whoever  will  not  receive  you.  This  awful  threaten- 
ing of  punishment  against  the  despisers  of  the  gospel  was 
intended  to  animate  his  disciples,  that  they  might  not  be 
retarded  by  the  ingratitude  of  the  world.  He  directs  the 
apostles,  indeed,  what  he  wishes  them  to  do  if  they  meet 
with  despisers.  But  his  principal  design  was  that,  wherever 
their  doctrine  was  rejected,  their  well-founded  grief  and 
distress  might  be  relieved  by  consolation,  that  they  might 
not  fail  in  the  middle  of  their  com^se.  And  we  see  how  Paul, 
relying  on  this  consolation,  boldly  sets  at  nought  all  the 
obstinacy  of  men,  moves  on  steadily  in  the  midst  of  hinder- 
ances,  and  boasts  that  he  is  a  siueet  savour  to  God,  though  he 
is  the  savour  of  death  to  them  that  perish,  (2  Cor.  ii.  15,  16.) 
Now,  this  passage  shows  in  what  estimation  the  Lord  holds 
his  gospel,  and,  indeed,  as  it  is  an  inestimable  treasure,  they 
are  chars^eable  with  base  inojratitude  who  refuse  it  when 
offered  to  them.     Besides,  it  is  the  sceptre  of  his  kingdom, 


HARMONY  OF  THE  EVANGELISTS.  447 

and  therefore  cannot  be  rejected  without  treating  him  with 
open  contempt. 

Shake  off  the  dust.  As  the  Lord  here  recommends  the 
doctrine  of  the  gospel,  that  all  may  receive  it  with  reverence, 
and  terrifies  rebels  by  threatening  severe  punishment,  so  he 
enjoins  the  apostles  to  proclaim  the  vengeance  which  he 
threatens.  But  this  they  cannot  do,  unless  they  burn  with 
very  ardent  zeal  to  make  laiown  the  doctrines  which  they 
preach.  We  must  therefore  hold  that  no  man  is  qualified  to 
become  a  teacher  of  heavenly  doctrine,  unless  his  feelings 
respecting  it  be  such,  that  he  is  distressed  and  agonized 
when  it  is  treated  with  contempt. 

To  shake  off  the  dust  from  the  feet  was  probably  a  custom 
then  prevalent  in  Judea,  as  a  sign  of  execration ;  and  was 
intended  to  declare  that  the  inhabitants  of  the  place  were  so 
polluted,  that  the  very  ground  on  which  they  trod  was 
infected.  That  it  was  an  ordinary  custom  I  conjecture 
from  our  Lord's  manner  of  speaking  of  it  as  a  thing  well 
known.  This  form  of  execration  confirms  still  more  what  I 
lately  mentioned,  that  no  crime  is  more  offensive  to  God  than 
contempt  of  his  word :  for  he  does  not  enjoin  them  to  make 
use  of  so  solemn  a  mode  in  expressing  their  detestation  of 
adulterers,  or  murderers,  or  any  description  of  malefactors. 

Verily^  I  say  to  you.  That  they  may  not  imagine  this  to 
be  an  idle  bugbear,^  Christ  declares  that  those  who  reject  the 
gospel,  will  receive  more  severe  punishment  than  the  inhabit- 
ants of  Sodom.  Some  view  the  word  judgment  as  referring 
to  the  destruction  of  Jerusalem.  But  this  is  foreign  to  our 
Lord's  intention  :  for  it  must  be  understood  as  referring  to 
the  general  Judy menty  in  which  both  must  give  their  account, 
that  there  may  be  a  comparison  of  the  punishments.  Christ 
mentioned  Sodom  rather  than  other  cities,  not  only  because 
it  went  beyond  them  all  in  flagitious  crimes,  but  because 
God  destroyed  it  in  an  extraordinary  manner,  that  it  might 
serve  as  an  example  to  all  ages,  and  that  its  very  name 
might  be  held  in  abomination.      And  we  need  not  wonder 

*  "  Afin  qu'il  ne  semble  que  ce  soit  une  menace  vaine,  et  (comme  on 
dit)  seulement  pour  faire  peur  aux  petits  enfans ;" — "  that  It  may  not  seem 
as  if  it  were  an  idle  threatening,  and  (as  we  say)  only  to  frighten  young 
children." 


448  COMMENTARY  ON  A  ? 

if  Christ  declares  that  they  will  be  treated  less  severely  than 

those  who  refuse  to  hear  the  gospel.     When  men  deny  the  ; 

authority  of  Him  who  made  and  formed  them,  when  they  i 

refuse   to   listen  to   his  voice,    nay,    reject   disdainfully  his  \ 

gentle  invitations,  and  withhold  the  confidence  which  is  due  ] 

to  his  gracious  promises,  such  impiety  is  the  utmost  accumu-  i 

lation,  as  it  were,  of  all  crimes.     But  if  the  rejection  of  that  i 

obscure  preaching  was  followed  by  such  dreadful  vengeance,  1 

how  awful  must  be  the  punishment  that  awaits  those  who  ■ 

reject    Christ    when    he    speaks    openly  !     Again,   if  God  ; 

punishes  so  severely  the  despisers  of  the  word,  what  shall  ^ 

become    of   furious    enemies   who,    by   blasphemies    and    a  - 

venomous  tongue,  oppose  the  gospel,  or  cruelly  persecute  it  i 

by  fire  and  sword  ?  1 

] 

Matthew.  Luke.  '. 

I 

X.   16.  Behold,  I  send  you  out,  as  sheep  in         XII.  11.  And  when    ■ 

the  midst  of  wolves  :  be  therefore  wise  as  ser-  they  shall   bring  you    ■ 

pents,  and  harmless  as  doves.     17.  But  beware  into   synagogues,  and 

of  men  :  for  they  "vvill  deliver  you  to  the  coun-  before  magistrates  and 

oils,  and  will  scourge  you  in  their  synagogues :  powers,     do    not    be    ' 

18.  And  you  %\ill  be  brought  before  rulers  and  anxious  how  or  what    J 

kings  on  my  account,  for  a  testimony  to  them  you   shall  answer,    or    ^ 

and  to  the  Gentiles.     19.  But  when  they  shall  what    you  shall  say.    \ 

deliver  you  up,  be  not  anxious^  as  to  how  or  12.    For      the    Holy    I 

what  you  shall  speak  :  for  it  wiU  be  given  you  Spii-it  will  teach  you 

in  that  hour^  what  you  shaU  speak.     20.  For  it  in     the    same    hour^ 

is  not  you  that  speak,  but  it  is  the  Spirit  of  what    you    ought    to 

your  Father  that  speaketh  in  you.  saj. 

The  injunctions  which  Matthew  has  hitherto  related  had 
no  farther  reference  than  to  that  former  expedition  or  com- 
mission, which  was  to  be  terminated  in  a  few  days.  But  now 
Christ  proceeds  farther,  and  prepares  them  for  a  future  period, 
by  informing  them,  that  they  were  not  merely  chosen  for 
that  brief  exercise  of  preaching,  but  that  an  office  of  greater 
difficulty  and  of  far  higher  importance  awaited  them.  Though 
they  were  not  immediately  brought  into  those  contests  ot 
which  Christ  speaks,  yet  it  was  advantageous  for  them  to 

^  "  N'ayez  point  de  souci ;" — "  have  no  anxiety." 


^  •'  IN  ayez  pomt  ae  souci ; — "  nave  no  anxiety. 
2  "  Car  h.  ce  mesme  instant  vous  sera  donne  ce  que  vous  direz ;" — " 
at  that  very  instant  wiU  be  given  to  you  what  you  shall  speak." 
2  "  A  ce  mesme  instant :" — "  at  that  verv  instant." 


A  ce  mesme  instant ;" — "  at  that  very  instant." 


HARMONY  OF  THE  EVANGELISTS.  449 

have  previous  warning,  that  any  uneasiness  which  they  might 
then  suffer  might  be  known  to  be  a  sort  of  preparative  for  a 
fiercer  w^arfare  to  which  they  had  been  destined.  It  was  no 
doubt  true  in  reference  to  the  first  mission,  that  the  apostles 
were  like  sheep  in  the  midst  ofivolves :  but  as  the  Lord  spared 
their  weakness,  and  restrained  the  cruelty  of  the  wolves  from 
doing  them  any  injury,  these  words  properly  relate  to  a 
subsequent  period,  when  the  Lord  treated  them  more  harshly. 
Before  his  resurrection,  while  the  bridegroom  w^as  present, 
they  were  treated,  so  to  speak,  like  guests  at  a  marriage : 
but  after  the  departure  of  the  bridegroom,  that  softness  and 
gentleness  ceased,  and  they  were  reduced  to  such  hardships 
as  made  them  aware,  that  there  were  good  reasons  why  they 
had  been  early  furnished  with  those  arms. 

Perhaps,  too,  Matthew  may  have  collected  into  one  passage 
discourses  wliich  were  delivered  at  different  times  :  for  Luke, 
as  we  shall  afterwards  see,  (x.  1,)  relates  that  the  same  things 
were  said  to  the  seventy  disciples,  who  were  placed  in  the 
room  of  the  apostles.  One  thing  is  beyond  dispute  :  These 
words  did  not  merely  foretell  the  consequences  of  that  journey 
which  they  were  now  commencing,  but  gave  them  warning  as 
to  the  whole  course  of  their  apostleship. 

Matthew  X.  16.  Behold,  I  send  you  out.  The  exhortation 
which  immediately  follows  plainly  shows  the  design  of  this 
admonition  ;  and  therefore  the  order  of  the  passage  must  be 
explained  in  this  manner :  "  You  have  need  of  wisdom  and 
of  harmlessness,  because  you  will  be  like  sheep  in  the  midst  of 
wolves^''  The  reason  is  drawn  from  the  necessity  of  the  case  : 
for  if  they  did  not  wisely  exercise  caution,  they  might  be  im- 
mediately devoured  by  the  wolves ;  and,  on  the  other  hand, 
if  they  trembled  at  the  rage  of  the  wolves,  or  were  incau- 
tious, they  would  presently  waver,  and  would  at  length  fail 
to  perform  their  duty. 

We  shall  first  inquire  w^hat  is  meant  by  their  being  sent 
out  as  sheep  in  the  midst  of  wolves.  Though  men  are  cruel 
and  bloody,  the  Lord  might  soften  their  ferocious  temper ; 
for  he  tames  and  subdues,  whenever  he  pleases,  the  beasts  of 
prey.     When  God  does  not  subdue  a  considerable  portion  cf 

VOL.  I.  2  F 


450  COMMENTARY  ON  A 

mankind  to  the  obedience  of  the  gospel,  but  leaves  them  in 
their  own  savage  nature,  he  does   it  on  purpose  to  try  his 
ministers.     Though  all  whom  God  does  not  regenerate  with 
the  spirit  of  gentleness  are  by  nature  wolves^  yet  this  desig- 
nation is  applied  by  Christ  chiefly  to  the  enraged  enemies  of 
the  gospel,  who  are  so  far  from  being  softened  by  hearing 
the  voice  of  the  pastor  that  they  are  inflamed  to  greater 
cruelty.     The  Lord  sends  the  ministers  of  his  word  on  the 
condition  of  dwelling  in    the   midst   of  wolves;    that   is,    of 
having  many  determined  enemies,  and  of  being  beset  on  every 
hand  by  many  dangers,  which  render  it  no  easy  matter  to 
discharge  their  duty  in  the  midst  of  hinderances.     To  make 
the  trial  more  severe,  he  does  not  supply  them  with  defensive 
armour,  but  exposes  them  naked  and  defenceless  to  the  teeth 
of  the  loolves. 

By  calling  them  sheepj  he  does  not  refer  to  the  sweetness 
and  mildness  of  their  manners,  or  to  the  gentleness  of  their 
mind,  but  only  means,  that  they  will  have  no  greater  strength 
or  fitness  for  repelling  the  violence  of  enemies,  than  sheep 
have  against  the  rage  of  wolves,  Christ  requires,  no  doubt, 
from  his  disciples  that  they  shall  resemble  sheep  in  their  dis- 
positions, by  their  patience  in  contending  against  the  malice 
of  wicked  men,  and  by  the  meekness  with  which  they  endure 
injuries :  but  the  simple  meaning  of  this  passage  is,  that 
many  powerful  and  cruel  enemies  are  arrayed  against  the 
apostles,  while  they,  on  their  part,  are  furnished  with  no 
means  of  defence.^  If  it  be  objected,  that  in  this  way  there 
is  no  contrast  between  sheep  and  wolves,  the  reply  is  easy. 
Though  the  Lord,  by  calling  the  enemies  of  the  gospel  wolves, 
expressed  their  power  rather  than  their  desire  to  do  injury, 
yet  as  no  man  is  known  to  be  a  wolf  hwi  by  his  rage  against 
the  gospel,  Christ  has  joined  these  two  things  together,  the 
fierce  cruelty  which  impels  them  to  shed  blood,  and  the 
power  with  which  they  are  armed. 

Be  therefore  wise.  The  general  meaning  is,  that  their  luisdom 
in  exercising  caution  must  be  so  regulated,  as  to  prevent 

'  "  Combien  que  de  leur  coste  lis  n'ayent  aucune  force  ou  mmiition 
externe  ;" — "while  they,  on  their  side,  have  no  strength  or  outward  pro- 
tection." 


HARMONY  OF  THE  EVANGELISTS.  451 

them  from  being  more  timid  than  is  necessary,  or  from  be- 
coming more  sluggish  in  duty.  We  see  that  those  who  wish 
to  pass  for  cautious  and  circumspect  persons  are,  for  the  most 
part,  timorous  and  lazy.  It  is  no  doubt  proper  for  the  dis- 
ciples of  Christ,  surrounded  as  they  are  by  dangers  on  every 
hand,  to  maintain  the  strictest  caution ;  but  as  they  are  in 
extreme  danger  of  being  kept  back  by  slothfulness,  he  bids 
them  move  forward  honestly  w^herever  their  calling  leads 
them. 

This  is  pointed  out  by  a  twofold  comparison,  wise  as  serpents, 
and  harmless  as  doves.  Serpents,  being  aware  that  they  are 
hated,  carefully  avoid  and  shrink  from  every  thing  that  is 
hostile  to  them.  In  this  manner  he  enjoins  believers  to  take 
care  of  their  life,  so  as  not  to  rush  heedlessly  into  danger,  or 
lay  themselves  open  to  any  kind  of  injury.  Doves,  on  the 
other  hand,  though  naturally  timid,  and  liable  to  innumerable 
attacks,  fly  in  their  simplicity,  imagine  themselves  safe  till 
they  are  struck,  and  in  most  cases  place  themselves  within 
the  reach  of  the  fowler's  snares.  To  such  simplicity  Christ 
exhorts  his  disciples,  that  no  excess  of  terror  may  hinder 
them  from  pursuing  their  course.  There  are  some  who  carry 
their  ingenious  reasonings  still  farther  as  to  the  nature  of  the 
serpent  and  of  the  dove,  but  this  is  the  utmost  extent  of  the 
resemblance.  We  see  that  Christ  condemns  that  carnal 
wisdom,  or  rather  that  trickery,  in  which  the  greater  part  of 
men  are  too  fond  of  indulging,  w^hile  they  look  around  them 
on  every  hand  to  discover  how  far  it  will  be  safe  for  them  to 
proceed ;  and  thus,  from  an  unwillingness  to  encounter  danger, 
they  renounce  the  call  of  Christ.^ 

1 7.  But  beware  of  men,  Erasmus  has  inserted  the  word 
these,  (beware  of  these  men,)  supposing  that  the  article  has  the 
force  of  a  demonstrative  pronoun.^     But  in  my  opinion  it  is 

»  "lis  renoncent  Christ  et  sa  vocation  ;" — "  they  renounce  Christ  and 
his  calling." 

'  "Erasme  a  traduit,  De  ce»  liommes:  ponrce  qu'il  luy  a  semble  que 
I'article  Grec  qui  est  mis  avecle  nom  denotoit  quelques  certains  hommes." 
— "Erasmus  translated  it,  Of  these  men:  because  he  thought  that  the 
Greek  article,  which  is  joined  to  the  noun,  denoted  some  particular  men." 
— Ti^oai^c^n  "hi  oi'Tto  ruu  oludQUTcou  literally  means,  &m<  beware  o/ the 


452  COMMENTARY  ON  A 

better  to  view  it  as  indefinite,  and  as  conveying  a  declaration 
of  Christ,  that  caution  ought  to  be  exercised  in  dealing  with 
men,  among  whom  every  thing  is  full  of  snares  and  injuries. 
But  he  appears  to  contradict  himself:  for  the  best  way  of 
exercising  caution  would  have  been  to  remain  at  home,  and 
not  to  venture  to  appear  in  public.  I  reply,  he  points  out 
here  a  different  sort  of  caution, — not  that  terror  and  alarm 
which  would  keep  them  from  discharging  their  duty,  but  a 
dread  of  being  excessively  annoyed  by  sudden  calamities. 
We  know  that  those  who  are  surprised  by  unexpected  afflic- 
tions are  apt  to  fall  down  lifeless.  Christ,  therefore,  desired 
that  his  disciples  should  foresee  at  a  distance  what  would 
happen,  that  their  minds  might  be  early  prepared  for  main- 
taining a  conflict.  In  short,  he  sounds  the  trumpet  to  them, 
that  they  may  quickly  make  ready  for  the  battle :  for  as 
foresight,  when  it  is  excessive  or  attended  by  unnecessary 
anxiety,  reduces  many  to  a  state  of  weakness,  so  many  are 
intoxicated  by  an  indolent  security,  and,  rushing  on  heedless- 
ly, give  way  at  the  critical  moment. 

For  they  will  deliver  yoa  up  to  councils.  It  may  readily  be 
inferred  from  these  words,  that  the  contests  of  which  Christ 
forewarns  the  apostles  must  not  be  limited  to  the  first 
journey,  m  which  they  met  with  nothing  of  this  description. 
The  object  of  this  prediction  is  to  prevent  them  from  being 
ever  cast  down :  for  it  was  no  ordinary  attainment  for  poor 
and  despised  men,  when  they  came  into  the  presence  of 
princes,  to  preserve  composure,  and  to  remain  unmoved  by 
any  worldly  splendour.  He  warns  them,  too,  that  not  in 
Judea  only,  but  in  more  distant  places,  they  mil  be  called 
to  fight ;  and  he  does  so,  not  merely  for  the  purpose  of  pre- 

men.  In  Calvin's  native  tongue,  les  hommes  denotes  men  in  general^  and 
in  expressing  tlie  idea  of  the  men^  it  became  necessary  to  substitute  ces  for 
les,  in  order  to  avoid  the  circumlocution  of  les  Jw7nmes,  dont  il  s^agit.  But 
it  would  be  proper  to  show  cause  why  0/  oLv6^o)'7roi  should  be  here  viewed 
as  equivalent  to  'Truung  oLv^^oiivoi.  Erasmus,  writing  in  Latin,  has  sup- 
plied a  defect  of  that  language  by  almost  the  only  means  which  he  had  in 
his  power,  the  use  of  a  demonstrative  pronoun  as  a  substitute  for  the 
definite  article.  "Caveteab  illis  hominibus,"  naturally  interprethig  ruv 
uy6^a'7Fav  as  referring  to  the  men  who  had  just  been  described  to  the  dis- 
ciples as  wolves^  and  in  their  intercourse  with  whom  the  utmost  caution 
would  be  indispensable. — Ed. 


HARMONY  OF  THE  EVANGELISTS.  453 

paring  them  by  long  meditation  for  that  warfare,  but  that, 
as  instructed  and  experienced  masters,  they  might  not 
scruple  to  yield  themselves  to  heavenly  guidance. 

For  a  testimony  to  them  and  to  the  Gentiles,  This  means 
that  the  will  of  God  must  be  proclaimed  even  to  foreign 
princes,  and  to  distant  nations,  that  they  may  be  without 
excuse.  Hence  it  follows,  that  the  labour  of  the  apostles 
will  not  be  lost,  for  it  will  vindicate  the  judgment  of  God, 
when  men  shall  be  convicted  of  their  obstinacy. 

19.  Be  not  anxious}  A  consolation  is  added  :  for  in  vain 
w^ould  Christ  have  given  a  hundred  exhortations  to  the 
disciples,  if  he  had  not,  at  the  same  time,  promised  that  God 
would  be  with  them,  and  that  through  his  power  they  would 
assuredly  be  victorious.  Hence  we  infer,  that  Christ  is  very 
far  from  intending,  by  announcing  those  dangers,  to  abate 
the  fervour  of  that  zeal  with  which  it  would  be  necessary  for 
the  disciples  to  burn  if  they  wished  to  discharge  their  duty 
in  a  proper  manner.  It  is,  no  doubt,  a  great  matter  to 
endure  the  presence  of  princes ;  for  not  only  fear,  but  even 
shame,  sometimes  overpowers  well-regulated  minds.  What, 
then,  may  be  expected,  if  princes  break  out  into  furious 
anger,  and  almost  thunder  P^  Yet  Christ  charges  his  disciples 
not  to  be  anxious. 

For  in  that  hour  shall  he  given  to  you  ivhat  you  shall  speak. 
The  Spirit  will  suggest  words  to  them.  The  more  a  man 
distrusts  himself  through  consciousness  of  his  own  weakness, 
the  more  is  he  alarmed,  unless  he  expect  assistance  from 
another  quarter.  Accordingly,  we  see  that  the  reason  why 
most  men  give  way  is,  that  they  measure  by  their  own 
strength,  which  is  very  small  or  almost  nothing,  the  success 
of  their  undertakings.  Christ  forbids  the  disciples  to  look 
at  their  own  strength,  and  enjoins  them  to  rely,  with  undi- 
vided confidence,  on  heavenly  grace.  "  It  is  not,"  he  says, 
"  your  abiUty  that  is  in  question,  but  the  power  of  the  Holy 

1  "  N'ayez  point  de  souci;" — "  have  no  anxiety." 

2  "  En  sorte  qu'il  semblera  quasi  qu'ils  foudroyent ;" — "  so  tliat  they  will 
almost  appear  to  thunder." 


454  COMMEin'ARY  ON  A 

Spirit,  who  forms  and  guides  the  tongues  of  believers  to  a 
sincere  confession  of  their  faith." 

That  they  may  not  be  alarmed  by  their  present  deficiency, 
he  assures  them  that  assistance  will  come  at  the  very  instant 
when  it  is  needed.  Frequently  does  it  happen  that  the 
Lord  leaves  believers  destitute  of  the  gift  of  eloquence,  so 
long  as  he  does  not  require  that  they  give  him  a  testimony, 
but,  when  the  necessity  for  it  arrives,  those  who  formerly 
appeared  to  be  dumb  are  endued  by  him  with  more  than 
ordinary  eloquence.  Thus,  in  our  own  time,  we  have  seen 
some  martyrs,  who  seemed  to  be  almost  devoid  of  talent,  and 
yet  were  no  sooner  called  to  make  a  public  profession  of 
their  faith,  than  they  exhibited  a  command  of  appropriate 
and  graceful  language  altogether  miraculous.^ 

Yet  it  was  not  the  will  of  Christ  that  the  apostles  should 
be  free  from  all  care  :  for  it  was  advantageous  to  them  to 
have  such  a  measure  of  anxiety,  as  to  supplicate  and  entreat 
that  the  Spirit  might  be  given  to  them  ;  but  he  desired  to 
remove  that  deep  and  uneasy  thought  which  ahiiost  always 
tends  to  perplex  and  embarrass.  So  long  as  men  indulge 
in  conjecture  what  is  to  take  place,  or  whether  this  or  the 
other  thing  will  happen,  and  do  not  rely  on  the  providence 
of  God,  they  are  kept  in  a  wretched  state  of  trouble  and 
uneasiness.  And,  indeed,  those  who  do  not  render  such 
honour  to  the  providence  of  God,  as  to  believe  that  it  will 
seasonably  relieve  their  wants,  deserve  to  be  tormented  in 
this  manner. 

1  "  Et  de  faict,  nous  avons  veu  de  nostre  temps  aucuns  martyrs,  lesquels 
ayans  este  le  reste  de  leur  vie  quasi  muets,  et  n'ayans  point  de  grace  a 
parler,  toutesfois  quand  Dieu  les  a  appelez  a  rendre  confession  de  leur 
foy  devant  les  ennemis,  9'a  este  un  miracle  du  don  excellent  qu'ils  ont  eu 
de  parler  et  respondre  pertinemment  et  avec  grace." — "  And,  in  fact,  we 
have  seen,  in  our  own  time,  some  martyrs  who  having  been  the  rest  of 
their  life,  as  it  were,  dumb,  and  having  no  gracefulness  of  speech,  jet 
when  God  called  them  to  make  confession  of  their  faith  before  enemies, 
the  excellent  gift  which  they  possessed,  of  speaking  and  replying  appropri- 
ately and  gracefully,  was  quite  miraculous." 


HAKMONT  OF  THE  EYAJfGELISTS.  455 


Mattheav.  Luke. 

X.  21.  And  tlie  brother  will  deliver  up  the  brother  to         VI.    40. 
death,  and  the  father  the  son,  and  the  children  will  rise  up  The     disci- 
against  the  parents,  and  will  put  them  to  death.     22.  And  pie    is    not 
you  will  be  hated  by  all  on  account  of  my  name  :  but  he  above      his 
who  shall  endure  to  the  end'  will  be  saved.     23.  And  when  master,  but 
they  shall  persecute  you  in  this  city,  flee  into  another  :  for  every     one 
verily  I  say  to  you.  You  will  not  have  gone  over^  all  the  shall         be 
cities  of  Israel,  tiU  the  Son  of  man  be  come.     24.  The  dis-  conformed 
ciple  is  not  above  his  master,  nor  the  servant  above  his  to  his  mas- 
lord.     25.  It  is  enough  for  the  disciple  that  he  be  as  his  ter. 
master,  and  that  the  servant  be  a-s  his  lord  :  if  they  have 
called  the  master  of  the  house  himself  Beelzebub,  how  much 
more  his  household  servants  ? 

Matthew  X.  21.  And  the  brother  will  deliver  up  the  brother 
to  death.  He  first  gives  warning  what  heavy  calamities 
await  them,  and  then  adds  a  remarkable  consideration, 
which  sweetens  all  their  bitterness.  First,  he  announces 
that  those  circumstances  which  other  men  find  to  be  the 
means  of  protection,  or  from  which  they  obtain  some  relief, 
will  prove  to  the  disciples  a  fresh  addition  to  their  misery. 
Brothers,  who  ought  to  assist  them  when  oppressed,  to 
stretch  out  their  hand  to  them  amidst  their  distresses,  and 
to  watch  over  their  safety,  will  be  their  mortal  enemies. 

It  is  a  mistake,  however,  to  suppose  that  it  happens  to 
none  but  believers  to  be  delivered  up  to  death  by  their  brethren : 
for  it  is  possible  that  a  father  may  pursue  his  son  with  holy 
zeal,^  if  he  perceives  him  to  have  apostatized  from  the  true 
worship  of  God;  nay,  the  Lord  enjoins  us  in  such  a  case 
(Deut.  xiii.  9)  to  forget  flesh  and  blood,  and  to  bestow  all 
our  care  on  vindicating  the  glory  of  his  name.'^  Whoever 
has  fear  and  reverence  for  God  will  not  spare  his  own 
relatives,   but  will  rather  choose  that  all  of  them  should 

\  "  Qui  soustiendra,  om,  tiendra  hon^  jusques  k  la  fin ;" — "he  who  shall 
endure,  or  hold  ont^  even  to  the  end." 

2  "  Yous  n'aurez  point  paracheve  d'aller  ;" — "  you  will  not  have 
finished  going." 

3  "  Par  un  zele  sainct  et  plaisant  a  Dieu ;" — "  by  a  zeal  that  is  holy 
and  pleasing  to  God." 

^  "  De  maintenir  la  gloire  de  son  nom,  h  fin  que  punition  soit  faite  de 
I'outrage  commis  contra  sa  majeste ;" — "to  maintain  the  glory  of  his 
name,  that  punishment  may  be  inflicted  on  the  outrage  committed  against 
his  majesty." 


456  COMMENTARY  ON  A 

perish,  if  it  be  found  necessary,  than  that  the  kingdom  of 
Christ  should  be  scattered,  the  doctrine  of  salvation  extin- 
guished, and  the  worship  of  God  abolished.  If  our  aifec- 
tions  were  properly  regulated,  there  would  be  no  other  cause 
of  just  hatred  among  us. 

On  the  other  hand,  as  Christ  not  only  restores  the  kingdom 
of  God,  and  raises  godliness  to  its  full  vigour,  but  even 
brings  men  back  from  ruin  to  salvation,  nothing  can  be  more 
unreasonable  than  that  the  ministers  of  so  lovely  a  doctrine 
should  be  hated  on  his  account.  A  thing  so  monstrous,  and  so 
contrary  to  nature,  might  greatly  distress  the  minds  of  simple 
men  :^  but  Christ  foretells  that  it  will  actually  take  place. 

22.  But  he  who  endureth  to  the  end  shall  he  saved.  This 
single  promise  ought  sufficiently  to  support  the  minds  of  the 
godly,  though  the  whole  world  should  rise  against  them  : 
for  they  are  assured  that  the  result  will  be  prosperous  and 
happy.  If  those  who  fight  under  earthly  commanders,  and 
are  uncertain  as  to  the  issue  of  the  battle,  are  carried  for- 
ward even  to  death  by  steadiness  of  purpose,  shall  those  who 
are  certain  of  victory  hesitate  to  abide  by  the  cause  of  Christ 
to  the  very  last  ? 

23.  And  when  they  shall  persecute  you.  He  anticipates  an 
objection  that  might  arise.  If  we  must  encounter  the  resent- 
ments of  the  whole  world,  what  shall  be  the  end  of  all  this?^ 
Though  it  may  not  be  safe  for  them  to  remain  in  any  place, 
yet  Christ  warns  them  not  to  despair,  but,  on  the  contrary, 
when  they  have  been  driven  from  one  place,  to  try  whether 
their  labours  in  some  other  place  may  be  of  any  avail.  It  is 
a  mistake,  however,  to  suppose  that  this  is  a  bare  permis- 
sion :  for  it  is  rather  a  command  given  to  the  disciples,  what 
it  is  the  will  of  Christ  that  they  should  do.  He  who  has 
sustained  one  persecution  would  willingly  withdraw  as  a 
soldier  who  has  served  his  time.     But  no  such  exemption 

^  "  Les  gens  simples,  et  d'esprit  paisible  ;" — "  simple  people,  and  of 
peaceable  dispositions." 

2  "  Que  sera  ce  k  la  fin,  et  que  deviendrons-nous  ?  " — "  What  shall  be 
in  the  end,  and  what  will  become  of  us  ?  " 


HARMONY  OF  THE  EVANGELISTS.  457 

is  granted  to  the  followers  of  Christ,  who  commands  them 
to  fulfil  their  whole  course  with  unabated  zeaL  In  short, 
the  apostles  are  enjoined  to  enter  into  fresh  contests,  and 
not  to  imagine  that,  when  they  have  succeeded  in  one  or 
two  cases,  they  have  fuUy  discharged  their  duty.  No  per- 
mission is  granted  to  them  to  flee  to  a  retired  spot,  where 
they  may  remain  unemployed  :  but  though  their  labour  may 
have  been  unsuccessful  in  one  place,  the  Lord  exhorts  them 
to  persevere. 

And  yet  the  command  implies  also  a  permission.  As  to 
avoiding  persecution,  it  ought  to  be  understood  in  this 
manner :  we  must  not  condemn  without  distinction  all  who 
flee,  and  yet  it  is  not  every  kind  of  flight  that  is  lawful. 
Some  of  the  ancients  carried  their  zeal  in  this  matter  to  an 
extreme,  and  condemned  flight  as  a  species  of  disavowal. 
Were  this  true,  some  part  of  the  disgrace  would  fall  on 
Christ  and  his  apostles.  Again,  if  all  Avithout  distinction  are  at 
liberty  to  flee,  a  good  pastor  could  not  be  distinguished 
from  a  hireling  during  a  season  of  persecution.  We  must 
abide  by  the  moderation  Avhich  Augustine  recommends, 
when  writing  to  Honoratus.  No  man  must  quit  his  station 
through  timidity,  either  by  betraying  the  flock  through 
cowardice,  or  by  giving  an  example  of  slothfulness ;  and  yet 
no  man  must  expose  himself  precipitately,  or  at  random.  If  a 
whole  church  is  attacked,  or  if  a  part  of  them  is  pursued  to 
death,  the  pastor,  whose  duty  it  is  to  expose  his  life  in  place 
of  any  individual  among  them,  would  do  wrong  in  with- 
drawing. But  sometimes  it  may  happen,  that  by  his 
absence  he  will  quell  the  rage  of  enemies,  and  thus  promote 
the  advantage  of  the  church.  In  such  cases,  the  harmless- 
ness  of  the  dove  must  be  his  guide,  that  effeminate  persons  may 
not  seize  on  his  conduct  as  an  excuse  for  their  timidity  :  for  the 
flesh  is  always  too  ingenious  in  avoiding  what  is  troublesome. 

For  verily  I  say  to  you.  These  words  cannot  be  under- 
stood in  the  sense  which  some  have  given  to  them  as  relat- 
ing to  the  first  mission,^  but  embrace  the  whole  course  of 

^  "  Toucliant  le  premier  voyage,  ou  la  premiere  commission  qu'ont  eue 
les  apostres ;" — "  respecting  the  fii'st  journey,  or  the  first  commission  which 
the  apostles  had." 


458  COMMENTARY  ON  A 

their  apostleship.  But  the  difficulty  lies  in  ascertaining 
what  is  meant  by  the  coming  of  the  Son  of  man.  Some 
explain  it  as  denoting  such  a  progress  of  the  gospel,  as  may 
enable  all  to  acknowledge  that  Christ  is  truly  reigning,  and 
that  he  may  be  expected  to  restore  the  kingdom  of  David. 
Others  refer  it  to  the  destruction  of  Jerusalem,  in  which 
Christ  appeared  taking  vengeance  on  the  ingratitude  of  the 
nation.  The  former  exposition  is  admissible  :  the  latter  is 
too  far-fetched.  I  look  upon  the  consolation  here  given  as 
addressed  peculiarly  to  the  apostles.  Christ  is  said  to  come, 
when  matters  are  desperate,  and  he  grants  relief.  The  com- 
mission which  they  received  was  almost  boundless :  it  was  to 
spread  the  doctrine  of  the  Gospel  through  the  whole  world. 
Christ  promises  that  he  will  come  before  they  have  travelled 
through  the  whole  of  Judea :  that  is,  by  the  power  of  his 
Spirit,  he  will  shed  around  his  reign  such  lustre,  that  the 
apostles  will  be  enabled  to  discern  that  glory  and  majesty 
which  they  had  hitherto  been  unable  to  discover. 

24.  The  disciple  is  not  above  his  master.  By  his  owm  ex- 
ample he  now  exhorts  them  to  perseverance ;  and,  indeed, 
this  consolation  is  enough  to  banish  all  sadness,  if  we  consider 
that  our  lot  is  shared  with  the  Son  of  God.  To  make  us 
feel  deeper  shame,  he  borrows  a  twofold  comparison  from 
what  is  customary  among  men.  The  disciple  reckons  it 
honourable  to  be  placed  on  a  level  with  his  master,  and  does 
not  venture  to  wish  a  higher  honour  :  and  again,  servants  do 
not  refuse  to  share  that  condition  to  which  their  masters 
willingly  submit.  In  both  respects,  the  Son  of  God  is  far 
above  us  :  for  the  Father  has  given  to  him  the  highest 
authority,  and  has  bestowed  on  him  the  office  of  a  teacher. 
We  ought,  therefore,  to  be  ashamed  of  declining  what  he  did 
not  scruple  to  undergo  on  our  account.  But  there  is  more 
need  to  meditate  on  these  words  than  to  explain  them  :  for, 
in  themselves,  they  are  sufficiently  clear. 

Luke  YI.  40.  The  disciple  is  not  above  his  master,  hut  every 
one  shall  be  conformed  to  his  master.  Luke  gives  this  sentence 
without  any  connection,  as  if  it  had  been  spoken  abruptly  in 


HAKMONY  OF  THE  EVANGELISTS.  459 

the  midst  of  other  discourses ;  but  as  Matthew  explains  very 
clearly,  in  this  passage,  to  what  it  relates,  I  have  chosen  not  to 
insert  it  in  any  other  place.  With  respect  to  the  translation, 
I  have  chosen  neither  to  follow  Erasmus  nor  the  old  trans- 
lator, and  for  the  following  reason  : — The  participle  xarri^ 
Tiff/j^ivo?  signifies  perfect,  but  signifies  also  ^t  and  suitable. 
Now,  as  Christ  is  speaking,  not  about  perfection,  but  about 
resemblance,  and  must  therefore  mean,  that  nothing  is  more 
suitable  for  a  disciple  than  to  be  formed  after  the  example  of 
his  master,  the  latter  meaning  appeared  to  me  to  be  more 
appropriate, 

25.  If  they  have  called  the  master  of  the  house  Beelzebub, 
This  is  equivalent  to  calling  himself  Lord  of  the  Church,  as 
the  apostle,  when  comparing  him  to  Moses  and  the  prophets, 
(Heb.  iii.  1,)  says,  that  they  were  servants,  but  that  he  is  the 
Son  and  heir.  Though  he  bestows  on  them  the  honour  of 
calling  them  brethren,  (Heb.  ii.  11,)  yet  he  is  the  first-born 
(Rom.  viii.  29)  and  head  of  the  whole  church;  and,  in  short, 
he  possesses  supreme  government  and  power.  Nothing, 
therefore,  can  be  more  unreasonable  than  to  wish  to  be 
accounted  believers,  and  yet  to  murmur  against  God  when 
lie  conforms  us  to  the  image  of  his  Son,  whom  he  has  placed 
over  all  his  family.  To  what  sort  of  delicacy  do  we  pretend, 
if  we  wish  to  hold  a  place  in  his  house,  and  to  be  above  the 
Lord  himself?  The  general  meaning  is,  that  we  carry  our 
delicacy  and  tenderness  to  excess,  if  we  account  it  a  hard- 
ship to  endure  reproaches  to  which  our  Prince  willingly 
submitted. 

Beelzebub  is  a  coiTupted  term,  and  would  have  been  more 
correctly  written  Baalzebub.  This  was  the  name  given  to 
the  chief  of  the  false  gods  of  the  Philistines,  who  was  wor- 
shipped by  the  inhabitants  of  Ekron,  (2  Kings  i.  2.)  Baalim 
was  the  name  of  the  inferior  deities,  whom  the  Papists  of 
our  day  call  patrons.  Now,  as  Baalzebub  means  the  patron 
of  the  fly,  or  of  the  flies,  some  have  thought  that  he  was  so 
called  on  account  of  the  great  multitude  of  flies  in  the 
temple,  occasioned  by  the  number  of  sacrifices  ;  but  I  rather 
conjecture   that   the   assistance   of  the   idol   was   implored 


460 


COMMENTARY  ON   A 


against  the  flies  which  infested  that  place.  When  Ahaziah, 
under  the  influence  of  superstition,  applied  to  him  to  be 
informed  about  his  recovery,  he  gave  him  this  name,  which 
would  appear  from  that  circumstance  not  to  be  a  term  of 
reproach.  But  as  the  name  gehenna  was  applied  by  holy 
men  to  hell,  in  order  to  stamp  that  place  with  infamy,  so,  in 
order  to  express  their  hatred  and  detestation  of  the  idol, 
they  gave  the  name  Beelzebub  to  the  devil.  Hence  we  infer 
that  wicked  men,  for  the  purpose  of  rendering  Christ  detest- 
able to  the  multitude,  employed  the  most  reproachful  term 
which  they  could  invent,  by  calling  him  the  devil,  or,  in  other 
words,  the  greatest  enemy  of  religion.  If  we  happen  to  be 
assailed  by  the  same  kind  of  reproach,  we  ought  not  to 
think  it  strange,  that  what  began  in  the  head  should  be  com- 
pleted in  the  members. 


Matthew.  Mark. 

X.  26.  Fear  them  not        lY.  22. 

therefore :    for   nothing  For    no- 

is  covered  that  shall  not  thing     is 

be  revealed,  and  nothing  hid  which 

is  hid  that  shall  not  be  shall  not 

known.      27.    What   I  bereveal- 

say  to  you  in  darkness  ed ;    and 

speak  you  in  light :  and  nothing 

what  you  hear  in  the  ear  is    secret 

proclaim  on  the  house-  that  shall 

tops.    28.  And  fear  not  not  come 

those  who  kill  the  body,  to    light, 

but  cannot  kill  the  soul :  23.  If  any 

but  rather  fear  him  who  man  have 

can   destroy   both   soul  ears      to 

and  body  in   gehenna.  hear,    let 

29.  Are  not  two  spar-  him  hear, 
rows  sold  for  a  farthing, 

and  not  one  of  them 
shall  fall  to  the  grotmd 
without    your   Father  ? 

30.  But  even  the  hairs 
of  your  head  are  all 
numbered.  31.  Fear 
not  therefore  :  you  are 
of  more  value  than 
many  sparrows. 


Luke. 

VIII.  17.  For  there  is  nothing 
hid  that  shall  not  be  revealed,  and 
nothing  concealed  that  shall  not  be 
known  and  come  to  light, 

XII.  2.  For  nothing  is  covered 
which  shall  not  be  laid  open,  and 
nothing  is  hid  which  shall  not  be 
known.  3.  Therefore,  those  things 
which  you  have  spoken  in  darkness 
shall  be  heard  in  Hght :  and  what 
you  have  spoken  in  the  ear  in  closets 
shall  be  proclaimed  on  the  house- 
tops. 4.  And  I  say  to  you  my 
friends,  Be  not  afraid  of  those  who 
kiU  the  body,  and  after  that  have 
nothing  more  that  they  can  do.  5. 
And  1  will  show  you  whom  you 
should  fear  :  fear  him  who,  after  that 
he  hath  killed,  hath  power  to  throw 
into  gehenna :  yea,  I  say  to  you,  Fear 
liim.  6.  Are  not  five  sparrows  sold 
for  two  farthings,  and  not  one  of  them 
is  forgotten  before  God?  7.  But  even 
the  hairs  of  your  head  are  aU  num- 
bered :  fear  not  therefore :  you  are  of 
more  value  than  many  sparrows. 


Matthew   X.   26.   Fear  them   not  therefore.      When   the 
apostles  saw  the  gospel  so  greatly  despised,  and  recollected 


HARMONY  OF  THE  EVANGELISTS.  461 

the  small  number  of  believers,  they  might  be  apt  to  throw 
away  hope  even  for  the  future.  Christ  now  meets  this  doubt, 
by  declaring  that  the  gospel  would  be  widely  spread,  would 
at  length  rise  superior  to  all  the  hinderances  which  might 
arise  from  men,  and  would  become  generally  known.  The 
saying,  nothing  is  covered  that  shall  not  be  revealed,  has  some 
appearance  of  being  a  proverb  :  but  we  restrict  it  in  a  special 
manner  to  the  doctrine  of  salvation,  which  Christ  promises 
will  be  victorious,  whatsoever  may  be  the  contrivances  of 
men  to  oppose  it.  Though  he  sometimes  preached  openly 
in  the  temple,  yet,  as  his  doctrine  was  rejected,  it  was  still 
concealed  in  dark  comers :  but  he  declares  that  the  time  for 
proclaiming  it  will  come  ;  which,  we  know,  happened  shortly 
afterwards.  In  no  part  of  the  earth  was  there  ever  such 
thunder  heard  as  the  voice  of  the  gospel,  which  resounded 
through  the  whole  world.  As  this  promise  ought  to  fill 
them  with  courage,  Christ  exhorts  them  to  devote  themselves 
to  it  with  boldness  and  perseverance,  and  not  to  be  alarmed, 
though  they  see  the  gospel  hitherto  despised,  but,  on  the 
contrary,  to  become  its  zealous  preachers. 

The  passage  which  I  have  taken  from  Mark  was,  perhaps, 
spoken  at  a  different  time,  and  in  a  different  sense  :  but  as 
the  sentences  in  that  place  are  concise,  I  have  followed  the 
meaning  which  appeared  to  me  the  most  probable.  After 
having  commanded  the  apostles  to  assemble  burning  lamps  by 
sending  out  a  bright  light  to  a  great  distance,  he  immediately 
afterwards  adds,  nothing  is  hidden  which  shall  tiot  be  revealed. 
Now  the  lamp  of  the  gospel  was  kindled  by  the  apostles,  as 
it  were  in  the  midst  of  darkness,  that  by  their  agency  it 
might  be  raised  on  high,  and  shine  throughout  the  whole 
world.  The  passage  in  the  eighth  chapter  of  Luke's  Gospel 
is  precisely  alike.  As  to  the  passage  in  the  twelfth  chapter, 
there  is  no  room  to  doubt  that  it  has  the  same  meaning, 
though  there  is  a  difference  in  the  words :  for  Christ  there 
commands  the  apostles  to  bring  to  light  what  they  had  spoken 
in  darkness.  This  means,  that  hitherto  they  had  only  spoken 
in  whispers  about  the  gospel,  but  that  their  future  preaching 
would  be  so  public,  that  it  would  spread  to  the  most  distant 
parts  of  the  world. 


462  COMMENTARY  ON  A 

28.  And  fear  not  those  who  kill  the  hody.  To  excite  his 
disciples  to  despise  death,  Christ  employs  the  very  powerful 
argument,  that  this  frail  and  perishing  life  ought  to  be  little 
regarded  by  men  who  have  been  created  for  a  heavenly  im- 
mortality. The  statement  amounts  to  this,  that  if  believers 
will  consider  for  what  purpose  they  were  born,  and  what  is 
their  condition,  they  will  have  no  reason  to  be  so  earnest  in 
desiring  an  earthly  life.  But  the  words  have  still  a  richer 
and  fuller  meaning :  for  we  are  here  taught  by  Christ  that 
the  fear  of  God  is  dead  in  those  men  w^ho,  through  dread  of 
tyrants,  fall  from  a  confession  of  their  fiaith,  and  that  a 
brutish  stupidity  reigns  in  the  hearts  of  those  who,  through 
dread  of  death,  do  not  hesitate  to  abandon  that  confession. 

We  must  attend  to  the  distinction  between  the  two  oppo- 
site kinds  of  fear.  If  the  fear  of  God  is  extinguished  by 
the  dread  of  men,  is  it  not  evident  that  we  pay  greater  de- 
ference to  them  than  to  God  himself?  Hence  it  follows, 
that  when  we  have  abandoned  the  heavenly  and  eternal 
life,  we  reserve  nothing  more  for  ourselves  than  to  be  like  the 
beasts  that  perish,  (Ps.  xlix.  12.)  God  alone  has  the  power 
of  bestowing  eternal  life,  or  of  inflicting  eternal  death.  We 
forget  God,  because  we  are  hurried  away  by  the  dread  of 
men.  Is  it  not  very  evident  that  we  set  a  higher  value  on 
the  shadowy  life  of  the  body  ^  than  on  the  eternal  condition 
of  the  soul ;  or  rather,  that  the  heavenly  kingdom  of  God  is 
of  no  estimation  with  us,  in  comparison  of  the  fleeting  and 
vanishing  shadow  of  the  present  life  ? 

These  words  of  Christ  ought  therefore  to  be  explained  in 
this  manner :  "  Acknowledge  that  you  have  received  im- 
mortal souls,  which  are  subject  to  the  disposal  of  God  alone, 
and  do  not  come  into  the  power  of  men.  The  consequence 
will  be,  that  no  terrors  or  alarms  which  men  may  employ 
will  shake  your  faith.  For  how  comes  it  that  the  dread  of 
men  prevails  in  the  struggle,  but  because  the  body  is  pre- 
ferred to  the  soul,  and  immortality  is  less  valued  than  a 
perishing  life  ?" 


1  "  La  vie  de  ce  corps,  laquelle  n'est  qu'une  fumee  ;" — "  the  life  of  this 
body,  which  is  but  a  vapour^"  (James  iv.  14.) 


HARMONY   OF  THE  EVANGELISTS.  463 

Luke  XII.  5.  Yea,  I  say  to  you,  Fear  him.  This  is  an 
emphatic^  repetition  of  the  statement.  Christ  must  be  viewed 
as  saying,  that  when  we  give  way  to  the  dread  of  men,  we 
pay  no  respect  to  God  ;  and  that  if  on  the  contrary  we 
fear  God,  we  have  an  easy  victory  in  our  hands,  so  that  no 
efforts  of  men  will  draw  us  aside  from  our  duty.  The  expe- 
rience of  every  age  shows  the  great  necessity  of  this  exhor- 
tation to  the  ministers  of  Christ,  and  likewise  to  all  believers 
in  general :  for  there  never  was  a  period  when  men  did  not 
rise  furiously  against  God,  and  endeavour  to  overwhelm  the 
Gospel.^  All  are  not  armed  indeed  with  equal  power  to 
hold  out  to  believers  the  dread  of  death,  but  the  greater 
number  are  animated  by  that  savage  ferocity,  which  discovers 
itself  as  soon  as  an  opportunity  occurs.  Frequently,  too, 
Satan  brings  forward  giants,  in  whose  presence  the  servants 
of  Christ  would  fall  down  lifeless,  were  it  not  that  this  doc- 
trine fortifies  them  to  maintain  unshaken  perseverance. 

The  two  clauses  being  very  closely  related  to  each  other,  it 
is  an  incorrect  view  which  some  unskilful  persons  take,  by 
reading  separately  this  clause.  Fear  them  not.  For  Christ, 
(as  we  have  already  said,)  in  order  to  cure  that  wicked  fear 
of  men,  which  draws  us  aside  from  the  right  path,  contrasts 
wath  it  a  devout  and  holy  fear  of  God :  otherwise  the  con- 
sequence w^ould  not  follow  that,  if  we  fear  God,  who  is  the 
Lord  of  body  and  soul,  we  have  no  reason  to  fear  men, 
whose  power  goes  no  farther  than  the  body.  With  regard 
to  the  statement  that  men  have  poioer  to  kill  the  body,  Christ 
made  it  by  way  of  concession.  God  aUows  wicked  men  to 
enjoy  such  a  degree  of  liberty,  that  they  are  swelled  with 
confidence  in  their  own  power,  imagine  that  they  may  at- 
tempt any  thing,  and  even  succeed  in  terrifying  weak  minds, 
as  if  they  could  do  whatever  they  pleased.  Now  the  proud 
imaginations  of  wicked  men,  as  if  the  life  of  the  godly  were 
placed  at  their  disposal,  is  utterly  unfounded  :  for  God  keeps 
them  within  limits,  and  restrains,  whenever  it  pleases  him, 
the  cruelty  and  violence  of  their  attacks.     And  yet  they  are 

^  "  Emporte  poids  ;" — "  carries  weight." 

^  "  S'esfor9ans  d'abattre  et  exterminer  I'Evangile  ;" — "  labomnng  to 
destroy  and  exterminate  the  Gospel." 


464  COMMENTARY  ON  A  i 

said  to  have  power  to  kill  by  his  permission,  for  he  often  per-  \ 
mits  them  to  indulge  their  cruel  rage.  Besides,  our  Lord's  , 
discourse  consists  of  two  parts.  First,  in  order  to  instruct  \ 
us  to  bear  with  composure  the  loss  of  the  bodily  life,  he  bids  \ 
us  contemplate  both  eternal  life  and  eternal  death,  and  then  j 
arrives  gradually  at  this  point,  that  the  protection  of  our  life  \ 
is  in  the  hand  of  God. 

Matthew  X.  29.     Are  not  two  sparrows  sold  for  a  farthing  ?  i 
Christ  proceeds  farther,  as  I  have  already  hinted,  and  de-  \ 
clares  that  tyrants,  whatever  may  be  their  madness,  have  no  ' 
power  whatever  even  over  the  body :  and  that  therefore  it  '■ 
is  improper  in  any' persons  to  dread  the  cruelty  of  men,  as  if  ^ 
they  were  not  under  the  protection  of  God.     In  the  midst  1 
of  dangers,  therefore,  let  us  remember  this  second  consola-  \ 
tion.     As  God  is  the  guardian  of  our  life,  we  may  safely  ■ 
rely  on  his  providence ;  nay,  we  do  him  injustice,  if  we  do   ■ 
not  entrust  to  him  our  life,   w^hich  he  is  pleased  to  take   i 
under  his  charge.     Christ  takes  a  general  view  of  the  provi-  ] 
dence  of  God  as  extending  to  all  creatures,  and  thus  argues   ' 
from  the  greater  to  the  less,  that  w^e  are  upheld  by  his   j 
special  protection.     There  is  hardly  any  thing  of  less  value   ) 
than  sparroiosy  (for  two  were  then  sold  for  a  farthing,  or,  as 
Luke  states  it,  five  for  two  farthings,)  and  yet  God  has  his 
eye  upon  them  to  protect  them,  so  that  nothing  happens  to 
them   by   chance.     Would  He   who    is   careful   about   the 
sparrows  disregard  the  life  of  men  ? 

There  are  here  two  things  to  be  observed.  First,  Christ 
gives  a  very  different  account  of  the  providence  of  God 
from  what  is  given  by  many  who  talk  like  the  philosophers, 
and  tell  us  that  God  governs  the  world,  but  yet  imagine  pro- 
vidence to  be  a  confused  sort  of  arrangement,  as  if  God  did 
not  keep  his  eye  on  each  of  the  creatures.  Now,  Christ 
declares  that  each  of  the  creatures  in  particular  is  under  his 
hand  and  protection,  so  that  nothing  is  left  to  chance.  Un- 
questionably, the  will  of  God  is  contrasted  with  contingence 
or  uncertainty.^     And  yet  we  must  not  be  understood  to 

^  "  La  volonte  de  Dieu  est  mise  a  Topposite  de  ce  que  tels  PhUosophes 
appellent  Contingence  :  par  lequel  mot  ils  signifient  un  accident  qui  vient 


HARMONY  OF  THE  EVANGELISTS.  4G5 

uphold  ih^fate  of  the  Stoics  :^  for  it  is  one  thing  to  imagine 
a  necessity  which  is  involved  in  a  complicated  chain  of  causes, 
and  quite  another  thing  to  believe  that  the  world,  and  every 
part  of  it,  is  directed  by  the  will  of  God.  In  the  nature  of 
things,  I  do  acknowledge,  there  is  uncertainty  :^  but  I  main- 
tain that  nothing  happens  through  a  blind  revolution  of 
chance,  for  all  is  regulated  by  the  will  of  God. 

The  second  thing  to  be  observed  is,  that  we  ought  to  con- 
template Providence,  not  as  curious  and  fickle  persons  are 
wont  to  do,  but  as  a  ground  of  confidence  and  excitement  to 
prayer.  When  he  informs  us  that  the  hairs  of  our  head  are 
all  numbered^  it  is  not  to  encourage  trivial  speculations,  but 
to  instruct  us  to  depend  on  the  fatherly  care  of  God  which 
is  exercised  over  these  frail  bodies. 

31.  You  are  of  more  value.  This  is  true  in  general  of  all 
men,  for  the  sparrows  were  created  for  their  advantage.  But 
this  discourse  relates  peculiarly  to  the  sons  of  God,  who 
possess  a  far  higher  right  than  what  they  derive  from  creation. 
Now  the  rank  which  belongs  to  men  arises  solely  from  the 
undeserved  kindness  of  God. 

de  soy  es  choses,  sans  qu'ily  ait  line  certaine  conduite  d'enliaut." — "  The 
will  of  God  is  contrasted  with  what  such  Philosophers  call  Contingence  : 
a  term  by  which  they  denote  an  accident  which  comes  of  its  own  accord 
in  events,  without  any  fixed  direction  of  it  from  above." 

^  We  have  formerly  adverted  to  a  leading  tenet  of  the  Stoics,  that  the 
distinction  between  pleasure  and  pain  is  imaginary,  and  that  consequently 
the  highest  wisdom  consists  in  bein^  utterly  unmoved  by  the  events  of  life. 
The  present  allusion  is  to  their  notion  of  Fate^  a  mysterious  and  irresis- 
tible necessity,  over  which  those  beings  whom  they  blindly  worshipped 
were  supposed  to  have  as  little  control  as  the  inhabitants  of  the  earth. 
Calvin  demonstrates  that  the  serenity  of  a  Christian  differs  not  more  widely 
fi^om  Stoical  apathy,  than  the  doctrine  of  a  special  Providence  which  is 
here  taught  by  our  Saviour  differs  from  Stoical  Fate;  that  the  believer 
in  Providence  adores  the  high  and  lofty  One  that  inhahiteth  eternity^ 
(Isa.  Ivii.  15,)  who  hath  prepared  his  throne  in  the  heavens,  and  whose 
kingdom  rideth  over  all,  (Ps.  ciii.  19  ;)  and,  far  fi'om  viewing  the  will  of  God 
as  swayed  by  a  higher  power,  traces  every  event  to  the  purpose  of  Him 
who  worketh  all  things  after  the  counsel  of  his  own  will,  (Eph.  i.  11.) — 
Ed. 

2  "  Je  confesse  bien  que  si  on  regarde  la  natiu-e  des  choses  en  soy,  on 
trouvera  qu'il  y  a  quelque  Contingence  ;" — "I  readily  acknowledge  that, 
if  the  nature  of  things  in  itself  be  considered,  it  will  be  found  that  there  is 
some  uncertainty." 

VOL.  I.  2  G 


466 


COMMENTARY  ON  A 


Matthew. 

X.  32.  Whosoever 
therefore  shall  con- 
fess me  before  men, 
him  will  I  also  confess 
before  my  Father, 
who  is  in  heaven.  33. 
And  whosoever  shall 
deny  me  before  men, 
him  will  I  also  deny 
before  my  Father, 
who  is  in  heaven.  34. 
Think  not  that  I 
came  to  send  peace 
on  the  earth  :  I  came 
not  to  send  peace,  but 
a  sword.  35,  For  I 
have  come  to  set  a 
man  at  variance 
against  his  father,  and 
a  daughter  against 
her  mother,  and  a 
daughter  -  in  -  law  a- 
eainst  her  mother- 
m-law.  And  the 
persons  of  a  man's 
household  shall  be 
his  enemies. 


Mark.  Luke. 

VIII.  38.  IX.  26.  For  whosoever  shall  be 
For  whoso-  ashamed  of  me  and  of  my  words,  of 
ever  shall  him  will  the  Son  of  man  be  ashamed, 
be  ashamed  when  he  shall  come  in  his  own 
of  me  and  glory,  ^  and  [in  the  glory]  of  the 
of  my  words  Father,  and  of  the  holy  angels, 
in  this  adul- 
terous and  XII.  8.  And  I  say  to  you,  Who- 
smful  gene-  soever  shall  confess  me  before  men, 
ration,  of  him  will  the  Son  of  man  also  con- 
him  will  the  fess  before  the  angels  of  God.  9. 
Son  of  man  And  he  who  shall  deny  me  before 
be  ashamed,  men,  will  be  denied  before  the 
when  he  angels  of  God. — (Same  chapter.) 
shall  come  51.  Do  you  suppose  that  I  came  to 
in  the  glory  send  peace  on  earth  ?  I  tell  you  no  ; 
of  his  Fa-  but  division.  52.  For  henceforth 
ther  with  there  will  be  five  in  one  house  di- 
tlie  holy  vided,  three  against  two,  and  two 
angels.  against  three.  53.  The  father  will  be 

divided  against  the  son,  and  the  son 
against  the  father :  the  mother 
against  the  daughter,  and  the  daugh- 
ter against  the  mother :  the  mother- 
in-law  against  her  daughter-in-law, 
and  the  daughter-in-law  against 
her  mother-in-law. 


Matthew  X.  32.  WTiosoever  therefore  shall  confess  me.  He 
now  applies  to  his  present  subject  what  he  formerly  said  in 
a  general  manner  about  contempt  of  death;  for  we  must 
struggle  against  the  dread  of  death,  that  it  may  not  keep  us 
back  from  an  open  confession  of  faith,  which  God  strictly 
demands,  and  which  the  world  cannot  endure.  For  this 
purpose  the  disciples  of  Christ  must  be  bold  and  courageous, 
that  they  may  be  always  ready  for  martyrdom.  Now  con^ 
fession  of  Christ,  though  it  is  regarded  by  the  greater  part  of 
men  as  a  trifling  matter,  is  here  represented  to  be  a  main 
part  of  divine  worship,  and  a  distinguished  exercise  of  godli- 
ness. And  justly  is  it  so  represented :  for  if  earthly  princes, 
in  order  to  enlarge  and  protect  their  glory,  and  to  increase 
their  wealth,  call  their  subjects  to  arms,  why  should  not 
believers  maintain,  at  least  in  language,  the  glory  of  their 
heavenly  King  ? 


•  "En  sa  majeste  ;'' — "in  his  majesty." 


HARMONY  OF  THE  EVANGELISTS.  467 

It  Is  therefore  certain  that  those  persons  extinguish  faith, 
(as  far  as  hes  in  their  power,)  who  inwarcQy  suppress  it,  as  if 
the  outward  profession  of  it  were  unnecessary.  With  good 
reason  does  Christ  here  call  us  his  witnesses,  by  whose  mouth 
his  name  shall  be  celebrated  in  the  world.  In  other  words, 
he  intends  that  the  profession  of  his  name  shall  be  set  in 
opposition  to  false  religions  :  and  as  it  is  a  revolting  matter, 
he  enjoins  the  testimony  which  we  must  bear,  that  the  faith 
of  each  person  may  not  remain  concealed  in  the  heart,  but 
may  be  oj)enly  professed  before  men.  And  does  not  he  Avho 
refuses  or  is  silent  deny  the  Son  of  God,  and  thus  banish 
himself  from  the  heavenly  family  ? 

A  more  public  confession  of  faith,  no  doubt,  is  demanded 
from  teachers  than  from  persons  in  a  private  station.  Be- 
sides, all  are  not  endued  with  an  equal  measure  of  faith,  and 
in  proportion  as  any  one  excels  in  the  gifts  of  the  Spirit,  he 
ought  to  go  before  others  by  his  example.  But  there  is  no 
believer  whom  the  Son  of  God  does  not  require  to  be  his 
witness.  In  what  place,  at  what  time,  with  what  degree  of 
frequency,  in  what  manner,  and  to  what  extent,  we  ought  to 
profess  our  faith,  cannot  easily  be  determined  by  a  fixed 
rule  :  but  we  must  consider  the  occasion,  that  not  one  of  us 
may  fail  to  discharge  his  duty  at  the  proper  time.  We  must 
also  ask  from  the  Lord  the  spirit  of  wisdom  and  courage, 
that  under  his  direction  we  may  know  what  is  proper,  and 
may  boldly  follow  whatever  we  shall  have  ascertained  that 
he  commands  us. 

Him  loill  I  also  confess.  A  promise  is  added  to  inflame 
our  zeal  in  this  matter.  But  we  must  attend  to  the  points 
of  contrast.  If  we  draw  a  comparison  between  ourselves 
and  the  Son  of  God,  how  base  is  it  to  refuse  our  testimony 
to  him,  when  on  his  part  he  oiFers  his  testimony  to  us  by  way 
of  reward  ?  If  mortals,  and  men  who  are  of  no  worth,  are 
brought  into  comparison  with  God  and  the  angels  and  all 
the  heavenly  glory,  how  much  more  valuable  is  that  which 
Christ  promises  than  that  which  he  requires  ?  Although 
men  are  unbelieving  and  rebellious,  yet  the  testimony  which 
we  deliver  to  them  is  estimated  by  Christ  as  if  it  had  been 
made  in  the  presence  of  God  and  of  the  angels. 


468  COMMENTARY  ON  A 

Thus  also  by  way  of  amplification,  Mark  and  Luke  ^  add, 
in  this  adulterous  and  sinful  generation  ;  the  meaning  of  which 
is,  that  we  must  not  imagine  our  labour  to  be  lost,  because 
there  is  a  want  of  proper  disposition  in  our  hearers.  Now  if 
any  one  is  not  sufficiently  moved  by  the  promise,  it  is  followed 
by  an  awful  threatening.  When  Christ  shall  make  his 
appearance  to  judge  the  world,  he  will  deny  all  who  have 
basely  denied  him  before  men.  Let  the  enemies  of  the 
cross  now  go  away,  and  flatter  themselves  in  their  hypocrisy, 
when  Christ  blots  their  names  out  of  the  book  of  life  :  for 
whom  will  God  acknowledge  as  his  children  at  the  last  day, 
but  those  who  are  presented  to  him  by  Christ?  But  he 
declares  that  he  will  bear  witness  against  them,  that  they 
may  not  insinuate  themselves  on  false  grounds.  When  it  is 
said  that  Christ  will  come  in  the  glory  of  the  Father  and  of 
the  angelsy  the  meaning  is,  that  his  divine  glory  will  then  be 
fully  manifested ;  and  that  the  angels,  as  they  now  surround 
the  throne  of  God,  Avill  render  their  services  to  him  by 
honouring  his  majesty.  The  passage  from  the  twelfth 
chapter  of  Luke's  Gospel  corresponds  to  the  text  of  Matthew. 
What  we  have  inserted  out  of  the  ninth  chapter,  and  out  of 
Mark,  appears  to  have  been  spoken  at  another  time :  but  as 
the  doctrine  is  quite  the  same,  I  have  chosen  to  introduce 
them  together. 

Luke  XII.  5L  Do  you  suppose  that  I  came  to  send  peace 
on  the  earth  ?  What  Christ  has  now  demanded  from  his  dis- 
ciples any  one  of  them  would  reckon  it  an  easy  matter  to 
give,  if  the  whole  world,  with  one  consent,  embraced  the 
doctrine  of  the  Gospel.  But  as  a  considerable  part  of  the 
world  not  only  opposes  but  fights  keenly  against  it,  we  can- 
not confess  Christ  without  encountering  the  resistance  and 
hatred  of  many.  Christ  therefore  warns  his  followers  to 
prepare  for  battle,  for  they  must  necessarily  fight  for  the 
testimony  of  truth.  And  here  he  meets  two  stumbling- 
blocks,  which  otherwise  would  greatly  have  distressed  weak 


^  This  is  a  blunder  :  for  the  clause  in  question  is  not  found  in  Luke^  but 
in  Mark  only.     The  French  version  sets  the  matter  right. — Ed, 


HARMONY  OF  THE  EVANGELISTS.  469 

minds.  The  propliets  everywhere  promise  that  there  will 
be  peace  and  tranquillity  under  the  reign  of  Christ.  What 
then  were  his  disciples  entitled  to  expect  but  that,  wherever 
they  went,  all  would  instantly  be  at  peace  ?  Now  as  Christ 
is  called  our  peace,  (Eph.  ii.  14,)  and  as  the  Gospel  reconciles 
us  to  God,  it  follows,  that  he  also  establishes  a  brotherly 
harmony  amongst  us.  The  kindling  of  wars  and  contentions 
in  the  world  where  the  Gospel  is  preached,  does  not  seem  to 
agree  with  the  predictions  of  the  prophets,  and  still  less 
Avith  the  office  of  Christ,  and  with  the  nature  of  the  Gospel. 

But  that  peace  which  the  prophets  describe  in  lofty  terms, 
is  associated  with  faith,  and  has  no  existence  but  among  the 
sincere  worshippers  of  God,  and  in  the  consciences  of  the 
godly.  To  unbelievers  it  does  not  come,  though  it  is  offered 
to  them  ;  nay,  they  cannot  endure  to  be  reconciled  to  God  : 
and  the  consequence  is,  that  the  message  of  peace  excites 
in  them  a  greater  tumult  than  before.  As  Satan,  who  holds 
a  kingly  power  over  the  reprobate,  is  furious  against  the 
name  of  Christ,  as  soon  as  the  doctrine  of  the  Gospel  is 
proclaimed  to  them,  their  impiety,  which  formerly  lay  asleep, 
acquires  fresh  vigour.  Thus  Christ,  who,  properly  speaking, 
is  the  author  of  peace,  becomes  the  occasion  of  disturbances 
in  consequence  of  the  wickedness  of  men. 

Let  us  hence  learn  how  great  is  the  depravity  of  corrupt 
nature,  which  not  only  soils  a  gift  so  inestimable,  but  changes 
it  into  a  most  destructive  evil.  Meanwhile,  if  tumults  arise 
at  the  commencement  of  the  reign  of  Christ,  let  us  not  be 
alarmed  at  it,  as  if  it  were  strange  or  unusual :  for  he  com- 
pares his  Gospel  to  a  sword,  and  says  that  it  is  dia/isgi(f/j.og, 
separation.  Some  think  that  this  is  intended  to  describe  the 
punishment  which  was  inflicted  on  the  despisers  of  the  Gos- 
pel, by  their  rising  in  hostility  against  each  other.  But  the 
context  shows,  that  Christ  is  here  exhorting  his  disciples  to 
perseverance,  though  a  good  part  of  the  world  should  be  at 
variance  with  them,  and  though  their  voice  should  be  like  a 
war-trumpet  to  call  innumerable  enemies  to  arms. 

Matthew  X.  35.  To  set  a  man  at  variance.  Hence  we 
see  more  clearly  what  was  stated  a  little  before,  that  wars 


470 


COMMENTARY  ON  A 


and  tumults  arise,  contrary  to  the  nature  of  the  Gospel, 
through  the  fault  of  wicked  men.  What  Malachi  says 
about  John  the  Baptist,  (iv.  6,)  applies  to  aU  the  ministers 
of  Christ.  They  are  sent  for  this  purpose,  to  turn  the  hearts 
of  the  fathers  to  the  children,  and  the  hearts  of  the  children  to 
the  fathers.  But  in  consequence  of  the  malice  of  wicked 
men,  those  who  were  formerly  combined  no  sooner  hear  the 
voice  of  Christ  than  they  separate  into  opposite  parties,  and 
proceed  so  far  as  to  break  up  the  ties  of  relationship.  In  a 
word,  Christ  foretells  that  the  world  will  come  to  such  a 
state  of  confusion,  that  all  the  bonds  of  kindred  wiU  be 
treated  with  indifference,  and  humanity  will  be  no  longer 
regarded.  When  Micah  complains  (vii.  6)  that  a  man^s 
enemies  are  the  men  of  his  own  house,  he  deplores  it  as  a 
state  of  extreme  and  ruinous  corruption.  Christ  declares 
that  the  same  thing  will  happen  when  his  doctrine  shall  be 
published,  which  otherwise  could  not  have  been  believed. 
At  the  same  time,  he  does  not  mean  that  this  will  uniformly 
take  place,  as  certain  fretful  persons  foolishly  imagine  that 
it  will  be  impossible  for  them  to  be  good  disciples  without 
forsaking  parents,  children,  and  wives.  On  the  contrary, 
every  lawful  bond  of  union  is  confirmed  by  unity  of  faith  : 
only  Christ  warns  his  followers,  that  when  it  does  happen, 
they  must  not  be  alarmed. 


Matthew. 

X.  37.  He  who  loveth 
father  or  mother  more 
than  me  is  not  worthy  of 
me  ;  and  he  who  loYeth 
son  or  daughter  more 
than  me  is  not  worthy  of 
me.  38.  And  he  who 
doth  not  take  his  cross 
and  follow  me,-^  is  not 
worthy  of  me.  39.Hewho 
fmdeth  his  life^  shall  lose 
it ;  and   he   who   loseth 


Mark.  Luke. 

IX.  41.  XIV.   25.  And  great  multi- 

For  whoso-  tudes  went   with  him,    and   he 

ever      shall  turned,  and  said  to  them,  26.  If 

give  to   you  any  man  cometh  to  me,^  and 

to    drink   a  hateth  not  his  father  and  mother, 

cup  of  water  and    wile    and     children,     and 

in  my  name,  brothers  and  sisters,  and  evenhis 

because  you  own  life  also,  he  cannot  be  my  dis- 

belong      to  ciple.     27.  And  whosoever  doth 

Christ,    ve-  not   carry  his   cross  and   come 

rily    I     say  after  me  cannot  be  my  disciple, 

to    you",  he  28.  For  who  is  there  among  you 


1  "  Et  vlent  apres  moy ;" — "  and  cometh  after  me." 

2  "  Qui  am-a  trouve,  ou^  garde  sa  vie  ;" — "  he  who  shall  have  found,  or^ 
protected^  his  life." 

^  "  Si  aucun  vient  avec  moy  ;" — "  if  any  man  cometh  with  me." 


harmony  of  the  evangelists.  471 

Matthew.  Mark.  Luke. 

his  life  for  my  sake  shall  shall       not     that  wishes  to  build  a  tower,  and 

find  it.i    40.  He  who  re-  lose  his  re-     does  not  first  sit  down  and  count 

ceivethyoureceivethme:  ward.               the  cost,  whether  he  have  what 

and  he  who  receiveth  me  is   necessary  to  finish   it  ?     29. 

receiveth  him  who  sent  Lest  after  he  hath  laid  the  foun- 

me.      41.    He   who  re-  dation,  all  who  see  him  begin  to 

ceiveth  a  prophet  in  the  mock  him,  30.  Saying,  This  man 

name  of  a  prophet,  shall  began  to  build,  and  was  not  able 

receive  a  prophet's  re-  to  complete  it.  31.  Or  what  king, 

ward  :  he  who  receiveth  who  is  setting  out  to  make  war 

a  righteous  man  in  the  against  another  king,  does  not 

name  of  a  righteous  man,  first  sit  down  and  consider  whe- 

shall  receive  a  righteous  ther  or  not  he  wUl  be  able,  with 

man's  reward.     42.  And  ten  thousand,  to  meet  him  who 

whosoever  shall  give  to  cometh  against  him  with  twenty 

one  of  these  Httle  ones  to  thousand  ?  32.  Otherwise,  while 

drink  a  cup  of  cold  water  the  other  is  still  at  a  distance,  he 

only,  in  the  name  of  a  sends  an  embassy,  and  requests 

disciple,  verily,  I  say  to  conditions  of  peace.  33.  So  then 

you,  he  shall  not  lose  his  every  one  of  you  who  forsaketh 

reward.  not  all  that  he  possesses,  cannot 

be  my  disciple. 

Matthew  X.  37.  He  ivho  loveth  father  or  mother.  As  it 
is  exceedingly  harsh,  and  is  contrary  to  natural  feelings,  to 
make  enemies  of  those  who  ought  to  have  been  in  closest 
alliance  with  us,  so  Christ  now  says  that  we  cannot  be  his 
disciples  on  any  other  condition.  He  does  not  indeed 
enjoin  us  to  lay  aside  human  affections,  or  forbid  us  to 
discharge  the  duties  of  relationship,  but  only  desires  that 
all  the  mutual  love  which  exists  among  men  should  be  so 
regulated  as  to  assign  the  highest  rank  to  piety.  Let  the 
husband  then  love  his  wife,  the  father  his  son,  and,  on  the  other 
hand,  let  the  son  love  his  father,  provided  that  the  reverence 
which  is  due  to  Christ  be  not  overpowered  by  human  affec- 
tion. For  if  even  among  men,  in  proportion  to  the  closeness 
of  the  tie  that  mutually  binds  us,  some  have  stronger  claims 
than  others,  it  is  shameful  that  all  should  not  be  deemed 
inferior  to  Christ  alone.  And  certainly  we  do  not  consider 
sufficiently,  or  with  due  gratitude,  what  it  is  to  be  a  disciple 
of  Christ,  if  the  excellence  of  this  rank  be  not  sufficient 
to  subdue  all  the  affections  of  the  flesh.     The  phrase  em- 

^  "  La  trouvera,  ow,  gardera ;" — "  will  find  it,  or,  will  protect  it^ 


472  COMMENTARY  ON  A 

ployed  by  Luke  is  more  harsh,  if  any  man  doth  not  hate  his 
father  and  mother,  but  the  meaning  is  the  same,  "  If  the 
love  of  ourselves  hinder  us  from  following  Christ,  we  must 
resist  it  courageously  : "  as  Paul  says,  what  things  were  gain 
to  me,  those  I  counted  loss  for  Christ,  for  whom  I  suffered  the 
loss  of  all  things,  (Philip,  iii.  7,  8.) 

38.  He  loho  doth  not  take  up  his  cross.  From  particular 
cases  he  proceeds  to  general  views,  and  informs  us  that  we 
cannot  be  reckoned  his  disciples  unless  we  are  prepared  to 
endm^e  many  afflictions.  If  we  are  vexed  and  tormented  by 
the  thought  that  the  gospel  should  set  us  at  variance  with 
our  father,  or  our  wife,  or  our  children,  let  us  remember  this 
condition,  that  Christ  subjects  all  his  disciples  to  the  cross. 
Yet  let  us  also  bear  in  mind  this  consolation,  that,  in  bearing 
the  cross,  we  are  the  companions  of  Christ, — which  will 
speedily  have  the  effect  of  allaying  all  its  bitterness.  The 
reprobates  are  not  less  firmly  bound  to  their  cross,  and  can- 
not with  their  most  violent  struggles  shake  it  off;  but  as  to 
those  who  are  out  of  Christ  the  cross  is  accursed,  a  mourn- 
ful end  awaits  them.  Let  us  therefore  learn  to  connect 
these  two  things,  that  believers  must  bear  the  cross  in  order 
to  follow  their  Master;  that  is,  in  order  to  conform  to  his 
example,  and  to  abide  by  his  footsteps  like  faithful  com- 
panions. 

2>^,  He  icho  findeth  his  life.  Lest  the  former  doctrine, 
which  is  very  difficult  and  troublesome  to  the  flesh,  should 
have  little  weight  with  us,  Christ  confirms  it  in  two  way^  by 
this  statement.  He  affirms  that  persons  of  excessive  caution 
and  foresight,  when  they  look  upon  themselves  as  having 
very  well  defended  their  life,  will  be  disappointed  and  will 
lo&e  it ;  and,  on  the  other  hand,  that  those  who  disregard 
their  life  will  sustain  no  loss,  for  they  wiU  recover  it.  We 
know  that  there  is  nothing  which  men  will  not  do  or  leave 
undone  for  the  sake  of  life,  (so  powerful  is  that  attachment 
to  it  which  is  natural  to  us  all ;)  and,  therefore,  it  was  neces- 
sary that  Christ  should  employ  such  promises  and  threaten- 
ings  in  exciting  his  followers  to  despise  death. 


HARMONY  OF  THE  EVANGELISTS.  473 

Tojind  the  life  means  here  to  possess  it,  or  to  have  it  in 
safe  keeping.  Those  who  are  excessively  desirous  of  an 
earthly  life,  take  pains  to  guard  themselves  against  every 
kind  of  danger,  and  flatter  themselves  with  unfounded  con- 
fidence, as  if  they  were  looking  well  to  themselves,  (Ps.  xlix. 
18  :)  but  their  life,  though  defended  by  such  powerful  safe- 
guards, will  pass  away ;  for  they  will  at  last  die,  and  death 
will  bring  to  them  everlasting  ruin.  On  the  other  hand, 
when  believers  surrender  themselves  to  die,  their  soul,  which 
appears  to  vanish  in  a  moment,  passes  into  a  better  life. 
Yet  as  persons  are  sometimes  found,  who  heedlessly  lay  down 
their  life,  either  for  the  sake  of  ambition  or  of  madness,  Christ 
expressly  states  the  reason  why  we  ought  to  expose  om-selves 
to  death. 

It  is  uncertain  if  the  discourse,  which  is  related  by  Luke, 
was  delivered  on  another  occasion.  There,  too,  our  Lord 
exhorts  his  followers  to  bear  the  cross,  but  does  not  dwell 
upon  it  at  equal  length.  To  support  this  sentiment  he 
immediately  adds  two  comparisons,  of  which  Matthew  takes 
no  notice :  but  as  the  subject  treated  is  substantially  the 
same,  I  have  not  scrupled  to  introduce  in  this  place  what  we 
find  in  Luke. 

Luke  XIV.  28.  For  which  of  you,  8fc.  9  That  no  one  may 
think  it  hard  to  follow  Christ  on  the  condition  of  renouncing 
all  his  desires,  a  useful  warning  is  here  given.  We  must 
consider  beforehand  what  the  profession  of  the  gospel  de- 
mands. The  reason  why  many  persons  yield  to  very  slight 
temptations  is,  that  they  have  pictured  to  themselves  un- 
mixed enjoyment,  as  if  they  were  to  be  always  in  the  shade 
and  at  their  ease.  No  man  will  ever  become  fit  to  serve 
Christ  till  he  has  undergone  a  long  preparation  for  warfare. 

Now  the  comparisons  are  exceedingly  adapted  to  this 
object.  Building  is  a  tedious  and  vexatious  matter,  and  one 
that  gives  little  satisfaction  on  account  of  the  expense.  War, 
too,  brings  along  with  it  many  inconveniences,  and  almost 
threatens  destruction  to  the  human  race,  so  that  it  is  never 
undertaken  but  with  reluctance.  And  yet  the  advantages 
of  building  are  found  to  be  sufficient  to  induce  men  to  spend 


474  COMMENTARY  ON  A 

their  substance  on  it  without  hesitation  ;  while  necessity 
drives  them  to  shrink  from  no  expenses  in  carrying  on  wars. 
But  a  far  more  valuable  reward  awaits  those  who  are  the 
builders  of  the  temple  of  God,  and  who  fight  under  the  banner 
of  Christ :  for  Christians  do  not  labour  for  a  temporary  build- 
ing, or  fight  for  a  passing  triumph. 

If  a  king  find  himself  unable  to  endure  the  burden  of  a 
war,^  he  prevents  an  ignominious  defeat  by  seeking  peace 
with  his  adversary.  The  statements  which  our  Lord  makes 
to  this  effect  must  not  be  appKed  to  the  present  subject,  in 
such  a  manner  as  if  we  were  to  enter  into  any  compromise 
with  our  spiritual  foe,  when  our  strength  and  resources  fail. 
It  would  be  idle  to  treat  parables  as  applying  in  every  minute 
point  ^  to  the  matter  in  hand.  But  our  Lord  simply  means 
that  we  ought  to  be  so  well  prepared,  as  not  to  be  taken  by 
surprise  for  want  of  a  proper  defence,  or  basely  to  turn  our 
backs  :  for  it  is  not  every  one  of  us  who  is  a  king^  to  carry  on 
war  under  his  direction. 

This  doctrine  reproves  the  rashness  of  those  who  foolishly 
proceed  beyond  their  capacity,  or  flatter  themselves  without 
thinking  of  hearing  the  cross.  Yet  we  must  take  care  lest 
this  meditation,  to  which  Christ  exhorts  us,  should  fiU  us 
with  alarm  or  retard  our  progress.  Many  persons,  not  having 
from  the  outset  laid  their  account  with  suffering,  relax  their 
zeal  through  cowardice  :  for  they  cannot  endure  to  be  Chris- 
tians on  any  other  condition  than  that  of  being  exempted 
from  the  cross.  Others,  again,  when  a  condition  that  is  harsh 
and  unpleasant  to  the  flesh  is  proposed  to  them,  do  not 
venture  to  approach  to  Christ.  But  there  is  no  good  reason 
for  being  discouraged  by  a  knowledge  of  our  poverty,  for  the 
Lord  grants  to  us  seasonable  aid.  I  readily  acknowledge 
that,  if  we  calculate  the  expense,  we  are  all  destitute  of 
power  to  lay  a  single  stone,  or  to  wield  a  sword  against  the 
enemy.     But  as  the  materials,   expense,  arms,   and  forces, 

1  " Pour  soustenir  une  guerre,  et  fournir  I'argent  qu'il  yfaut;" — "to 
support  a  war,  and  to  supply  the  money  that  is  required." 

2  "De  vouloir  esplucher  tout  par  le  menu,  et  rapporter  tout  jusqu'aux 
petits  mots  ;" — "to  wish  to  explain  every  thing  minutely,  and  to  make 
every  thing  apply  down  to  the  smallest  words." 


HARMONY  or  THE  EVANGELISTS.  475 

are  supplied  by  the  Lord  out  of  heaven,  no  pretext  on  the 
score  of  difficulty  can  be  offered  by  our  indifference  or  sloth. 
The  design  of  Christ,  therefore,  is  to  warn  his  followers 
to  bear   the  cross ,  that  they  may  prepare  themselves  mth 


Luke  XIV.  33.  So  then  every  one  of  you.  This  clause 
shows  what  is  meant  by  the  calculation  of  expenses^  with  which 
Christ  enjoins  his  followers  to  begin :  it  is  to  lead  them  to 
consider  that  they  must  forsake  all.  In  vain  do  persons  who 
are  delighted  with  an  easy,  indolent  life,  and  with  exemption 
from  the  cross^  undertake  a  profession  of  Christianity.  Those 
persons  are  said  to  forsake  all  who  prefer  Christ  so  greatly, 
both  to  their  own  life,  and  to  all  the  wishes  of  the  flesh,  that 
nothino^  deters  them  from  the  riofht  course. 

It  would  be  absurd  to  insist  on  a  literal  interpretation  of 
the  phrase,  as  if  no  man  were  a  disciple  of  Christ,  till  he 
threw  into  the  sea  all  that  he  possessed,  divorced  his  wife, 
and  bade  farewell  to  his  children.  Such  idle  dreams  led 
foolish  people  to  adopt  a  monastic  life,  as  if  those  who  intend 
to  come  to  Christ  must  leave  off  humanity.  Yet  no  man 
truly  forsakes  all  that  he  possesses  till  he  is  prepared  at 
every  instant  to  leave  all,  gives  himself  free  and  uncon- 
strained to  the  Lord,  and,  rising  above  every  hinderance, 
pursues  his  calling.  Thus  the  true  self-denial  which  the 
Lord  demands  from  his  followers  does  not  consist  so  much 
in  outward  conduct  as  in  the  affections  ;  so  that  every  one 
must  employ  the  time  which  is  passing  over  him  without 
allowing  the  objects  which  he  directs  by  his  hand  to  hold  a 
place  in  his  heart. 

Matthew  X.  40.  He  who  receiveth  you^  receiveth  me,  A 
considerable  portion  of  the  world  may  be  opposed  to  the 
disciples  of  Christ,  and  the  confession  of  their  faith  may 
draw  upon  them  universal  hatred.  Yet  here  is  another 
consolation  tending  to  excite  a  very  great  number  of  persons 
to  treat  them  with  kindness.  Whatever  is  done  to  them, 
Christ  does  not  hesitate  to  reckon  as  done  to  himself.  This 
shows  how  dearly  he  loves  them,  when  he  places  to  his  own 


476  COMMENTARY  ON  A  i 

account  the  kind  offices  which  they  have  received.     He  is  ; 

not  speaking  here  about  receiving  the  doctrine,  but  about  ; 

receiving  the  men.     The  latter  meaning,  I  admit,  arises  out  .: 

of  the  former,  but  we  must  attend  to  the  design  of  Christ.  ; 

Perceiving   that   this  was  exceedingly  adapted   to  support  : 

their  weakness,  he  intended  to  assure  them  that,  if  any  one  ' 

w  ould  receive  them  in  a  friendly  manner,  and  do  them  kind  , 

offices,  he  would  be  as  highly  pleased  as  if  their  benevolence  | 

had  been  exercised  towards  his  own  person ;  and  not  only  '\ 

so,  but  that  in  such  a  sacrifice  God  the  Father  would  smell  a  \ 

sweet  savour,  (Gen.  viii.  21.)  ; 

41.   He  who  receiveth   a  prophet.      He   begins  with   the  ■. 

prophets,  but  at  length  comes  down  to  the  lowest  rank,  and  \ 

embraces  all  his  disciples.     In  this  manner  he  commends  all,  ; 

without   exception,  who  truly  worship  God   and   love  the  j 
gospel.     To  receive  a  person  in  the  name  of  a  prophet,  or  in 

the  name  of  a  righteous  man,  means  to  do  them  good  for  the  ; 

sake  of  honouring  their  doctrine,  or  of  paying  respect  to  j 

piety.     Though  God  enjoins  us  to  perform  offices  of  kind-  \ 

ness  to  all  mankind,  yet  he  justly  elevates  his  people  to  a  ! 

higher  rank,  that  they  may  be  the  objects  of  peculiar  regard  ■ 

and  esteem.  \ 

Shall  receive  a  prophets  reward.     This  clause  is  variously  ; 

interpreted  by  commentators.     Some  think  that  it  denotes  a  j 
mutual   compensation,   or,    in   other   words,    that    spiritual 

benefits  are   bestowed   on  the  prophets  of  God  instead  of  \ 

temporal  benefits.     But  if  this  exposition  is  admitted,  what  ' 

shall  we  say  is  meant  by  the  righteous  mans  reward?    Others  : 

understand   it    to    mean,  that  those   who    shall  be  kind  to  i 

them  will  partake  of  the  same  reward  which  is  laid  up  for  ' 

prophets  and  righteous  men.    Some  refer  it  to  the  intercourse  \ 

of  saints,    and   suppose  it  to  mean,   that  as   by  our   kind  : 

actions  we   give  evidence  that  we  are   one  body  with  the  ] 

servants  of  Christ,  so  in  this  way  w^e  become  partakers  of  all  j 

the  blessings  which  Christ  imparts  to  the  members  of  his  , 
body. 

I  consider  it  simply  as  denoting  the  reivard  which  corre-  , 

sponds  to  the  rank  of  the  person  to  whom  kindness  has  been  '\ 


HAKMONY  OF  THE  EVANGELISTS.  477 

exercised ;  for  Christ  means  that  this  will  be  a  remarkable 
proof  of  the  high  estimation  in  which  he  holds  his  prophets, 
and  indeed  all  his  disciples.  The  greatness  of  the  reward 
will  make  it  evident,  that  not  one  kind  office  which  was  ever 
rendered  to  them  has  been  forgotten. 

By  way  of  amplification,  he  promises  a  reward  to  the  very 
meanest  offices  of  kindness,  such  as  giving  them  a  cup  of  cold 
water.  He  gives  the  name  of  little  ones  not  only  to  those 
who  occupy  the  lowest  place,  or  are  held  in  least  estimation 
in  the  Church,  but  to  all  his  disciples,  whom  the  pride  of  the 
world  tramples  under  foot. 


END  or  VOLUME  FIRST. 


THE  EDIXBURGII  PRINTING  COMPANV, 

12,  South  St  David  Street. 


Princeton  Theological  Seminary-Speer  Library 


1    1012  01147  5805 


Date  Due                         i 

^^1      DEO-0 

5-18W 

6)7di: 

JCV>')t/^/^ 

'^  ^'  f  ^^ 

^/D^T"' 

JESp 

i'Av  '1 

.jlJIjIiniffllfTr ' 

^pts 

1 

.    Jgf.  T  r. 

1 

ipi^it.^ 

J»W<e'«*S^3r.-v 

ofrm^ 

s 

*i*i»P*PSl 

JAM  1 : 

(2005 

f